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THE 



ospd jjeliratflr mi 



um^. 



A VOLUME OF 



Sermons, Addresses and Essays on 

Revelation and Science, and the 

Science of Christianity, 



by 



PROF. G. R. HAND, 



AUTHOR OP "TEXT BOOK EXPOSED. 




SACRAMENTO, CAL. : 
NEWS PUBLISHING COMPANY. 

1886. 



■$%** 

^ 



Entered according to Act of Congress, in the year 1886, by 

G-. R. HAND, 

In the office of the Librarian of Congress, at Washington, D. C. 



DEDICATION. 



TO THE 

YOUNG PREACHERS 

NOBLY DEVOTING THEIR LIVES 

TO THE MINISTRY OF 

THE WORD, 

IS THIS VOLUME RESPECTFULLY DEDICATED, 

BY THEIR FELLOW LABORER AND 

ELDER BROTHER, 

G. R. HAND. 



PREFACE. 



^TT CTING upon the advice and recommendation of brethren, 
} *• whose judgment I respect, I have written out a series of 
Sermons, Addresses, and Essays, on Scriptural and Scientific 
themes, and their relation to the Science of Christianity, in a 
volume which, with pleasure and confidence, I introduce to the 
reading public, under the new and significant title of The 
Gospel Delineator and Survey. 

A few of these, as seen by the references, appeared in my 
own name in The Microcosm, The Christian Quarterly Review, 
and in the Text Book Exposed, by the author. 

A critical and persistent study of the Scriptures, for more 
than forty-five years, should, at least enable me to handle the 
subjects with confidence. 

The themes have been thoroughly studied, analyzed with 
great care, and arranged in brief, Scriptural, Scientific, and 
Logical order. 

While adapted to popular reading, it will furnish special 
aid to the Student of the Scriptures, in leading him to a clearly 
defined presentation of the themes discussed, to make him 
"apt to teach." 

But to the young preacher, it will be a valuable companion, 
and assistant, in the analysis, and logical arrangement of the 
points, in the themes and theses, and a ready reference to the 
proofs. 

A prominent feature of the book, is the Delineation intro- 
ducing the discourses, and consisting mainly of my Blackboard 
Diagrams used when discoursing on the themes they introduce, 
and, like the plat of a survey, aiding to photograph in the 
mind the exa.ct features of the Scriptural ground to be surveyed. 

May God's blessing accompany it, and make it an efficient 
auxiliary in promoting the cause of our common Christianity. 

G. R. HAND. 

Sacramento, Cal, January, 1886. 



CONTENTS. 



Page 

I. Introduction — The Divine Creed Sus- 
tained. John 20 : 19-31 5 

II. The Divine Message. , 13 

III. The Resurrection — Truths and Facts. 19 

IV. The Coronation — Humiliation and Ex- 

altation 27 

V. The Great Salvation 32 

VI. Power of the Gospel 39 

VII. Rightly Dividing The Word of Truth. 49 

VIII. God Everywhere . 61 

IX. The Enthronement of Mind 71 

X. Survey No. 1 — Establishing the Begin- 
ning Corner 87 

XL Survey No. II — Locating the Bound- 
aries 92 

XII. God's Gracious Gifts 97 

XIII. The Setting Up of the Kingdom 106 

XIV. Proving the Title . 115 

XV. Dominion of the Kingdom 120 

XVI. When and Why God Winked at Igno- 
rance 125 

XVII. The Savior's Prayer for Unity 134 

XVIII. Turning to God — Conversion 145 

XIX. Ultimate Elements and Resultant Com- 
binations — The Alphabet 'of the 

Universe 154 

XX. Equation of Life, and Keys of the 

Kingdom 161 



CONTENTS. 

XXI. Conversion of the Gentiles 170 

XXII. A Scriptural Conversion 179 

XXIII. The Name Chistian 186 

XXIV. God's Building 195 

XXV. By Grace Ye are Saved 203 

XXVI. SUBSTANTIALISM 207 

XXVII. Cleansing from Sin 223 

XXVIII. The Victory— Typical and Anti-Typical 233 

XXIX. Ministry of the New Covenant 243 

XXX. Writing on the Heart 243 

XXXI. Physical and Spiritual Gymnasia 251 

XXXII. Mission of the Spirit 259 

XXXIII. The Balances of Creation 269 

XXXIV. The Tabernacle 275 

XXXV. Scriptural Forms , 285 

XXXVI. True Development — Milk of the Word. . 291 

XXXVII. God's Drawing 302 

XXXVIII. The Great Commission 307 

XXXIX. The Three Salvations 312 

XL. Christian and Jewish Antitheses 322 



INTRODUCTION 



THE DIVINE CREED SUSTAINED.— John 20: 

19-31. 



DELINI 
1 — Qualified Witnesses. 
2 — Evidence of Senses. 
3 — Belief on Testimony. 


ATION : 

4_Why Written. 
5 — How Believe. 
6 — What to Believe. 



The Inspired Creed. 

The Truths. What' They Affirm. 

( 1. The Christ. - - - Office. 
Jesus Is < 2. Son of God. - - Divinity. 

( 3. Lord. - Sovereignty. 

SURVEY. 

C TTS a suitable introduction to a series of outline dis- 
/l courses on the gospel proclamation, and the 
apostles' doctrine, I introduce the reader to the Sav- 
ior's interview with his apostles, on the day of his 
resurrection, preparatory to turning over to them the 
mission of salvation to a dying world, which he had 
inaugurated during his three and a half years of pub- 
lic ministry on earth. The thousands of citizens and 
sojourners in Jerusalem were agitated and wonder- 
fully stirred up over the report that Jesus had risen 
from the dead; and society was moved to its very 
depths. 

Fearing the vindictiveness of the Jews, the disciples 
were assembled in a room with closed doors. Jesus, 



THE GOSPEL DELINEATOR AND SURVEY. 

like an apparition, appears in their midst, and speaks 
to them, showing them his hands and his side, con- 
vincing them of his identity, and causing great joy. 

"As my Father hath sent me, even so send I you," 
coming from the risen Savior's lips, looks to the 
transfer of his earthly mission, to his disciples, who 
are to be apostles and witnesses. 

"Whosesoever sins ye remit, they are remitted 
unto them, and whosesoever sins ye retain, they are 
retained," supplements the sending, by depositing with 
them the terms of remission of sins in his name, with 
the assurance of divine sanction. Or, as Paul expresses 
it: "And hath given to us the ministry of reconcilia- 
tion." "And hath committed to us the word of recon- 
ciliation." (2 Cor. 5:18, 19, 20.) And, " We are ambas- 
sadors for Christ." 

One vacant seat is unaccounted for, as the absence 
of Thomas, called Didymus, appears to be without a 
written excuse. Didymus means a twin, and why the 
twin was not there, has given rise to many conjectures. 
But he is reminded of the feast of rejoicing he had 
been deprived of, by his absence, when the other dis- 
ciples therefore said to him, "We have seen the Lord." 
As he is one of the appointed witnesses he demands 
the same opportunity of assurance, which had been 
accorded to the others, and no more. 

The religious world has done injustice to Brother 
Thomas. They speak of "doubting Thomas," and 
sing of "doubting Thomas," until "doubting Thomas" 
has become a synonym for incredulity. But there is 
no evidence that Thomas was naturally more incredu- 
lous than the others. He only asks for the necessary 
endowments of an original witness, which the others 



THE GOSPEL DELINEATOR AND SURVEY. 7 

had received, and of which he had been deprived by 
his absence from that interview. 

Suppose they interview Thomas on the subject. 
Brother Thomas, why do you hesitate to take the 
word of those who say they have seen the risen Lord? 
Because I am to be one of the chosen witnesses of his 
resurrection, and if I believe upon your testimony, it 
will not make me a witness. I must see for myself. 
Well, Thomas, will you be satisfied with seeing him? 
No. In the midst of the great excitement here, a person 
resembling Jesus might take advantage of the occas- 
ion, and attempt to palm himself off for the risen Sav- 
ior. I saw the nails driven through his hands, and 
the soldier's spear pierce his side; and saw the blood 
and water flow; and I must see the print of those nails 
in his hands, and that wound in his side, that I may 
identify the body. But will you be satisfied with see- 
ing the wounds, Thomas? No. An imposter resemb- 
ling Jesus might paint the representation of wounds 
in the hands and the side, and attempt to palm himself 
off as the risen Savior, with the mutilated body. And 
I must avoid the deception, by being permitted to 
apply the sense of touch, to ascertain if they are real 
wounds, and not painted deceptions. The rest of the 
witnesses have had the same privilege. 

On the next first day of the week, when the disciples 
are together and Thomas with them, Jesus again stands 
in their midst, and speaks to them. Then, addressing 
Thomas, he shows his wounds, and invites him to 
ascertain their reality by the application of his finger 
to the print of the nails, and his hand to the open 
wound in his side. 

Now he has had the privilege he claimed, and which 
had been granted to the others a week before, and they 



O THE GOSPEL DELINEATOR AND SURVEY. 

are all qualified witnesses of the resurrection. " And 
Thomas answered and said unto him, My Lord and 
my God*" He is now thoroughly convinced. 

"But some one may say that after all, they believed 
upon seeing, and did not handle him. How do you 
know they did not handle him? It is not said in this 
lesson, whether they did, or did not. So we will hear 
the testimony of John in another place. (1 John 1:1.) 
" That which was from the beginning, which we have 
heard, which we have seen with our eyes, which we 
have looked upon, and our hands have handled, of the 
word of life." Here, from the testimony of this same 
writer, it appears that they did " handle" him, and that 
the evidence of three out of five of their senses con- 
curred in constituting them witnesses. 

I call special attention to the reply of Jesus at this 
point. He says: " Thomas, because thou hast seen 
me, thou hast believed ; blessed are they that have not 
seen, and yet have believed." He does not chide him 
for demanding the evidence of his senses. That was 
necessary to make him a witness. But thot^ands then 
living, and thousands yet unborn, would be called upon 
to believe, upon the testimony of these witnesses, with- 
out the concurrent testimony of their own physical 
senses. The blessings of the gospel are here prom- 
ised to those who believe upon testimony, and not 
through their senses. 

In full accord with this, the Savior had prayed for 
the unity of all those who believe on him throngh 
the word of his apostles. (John 17:20.) 

That the testimony of these witnesses, the word of 
the apostles, may be forthcoming and ample, the apos- 
tle concludes our lesson thus: "But these are written, 
that ye might believe that Jesus is the Christ, the Son 



THE GOSPEL DELINEATOR AND SURVEY. V 

of God; and that believing ye might have life through 
his name." 

The analysis of this sentence is outlined in the 
Delineation. We have seen that the knowledge of the 
witnesses was based upon the evidence of the major- 
ity of the senses, but the faith of the. Christian, with 
the promised blessing, was made dependent upon the 
testimony. 

Why is the testimony written ? The apostle answers: 
"That ye might believe." And Paul sounds the same 
note in the culmination of a climax, with: "So then 
faith cometh by hearing." (Rom. 10:17.) 

The testimony is written, and therefore in the his- 
torical form, and may be called historical testimony, 
the belief of which may be called historical faith. 
Still it is evangelical testimony or history, and there- 
fore its belief is evangelical faith. It is also the faith 
by which we "might have life through his name," 
and is therefore saving faith. 

Having taught us how we believe, the inspired apos- 
tle proceeds to tell us what we must believe in order to 
"have life through his name." The essential creed is 
brief but comprehensive. Take it seriatim. 

Jesus is the central magnet around which the truths 
and facts of the gospel cluster, as steel filings cluster 
around a magnet. Jesus means Savior, and they 
were divinelv instructed to "call his name Jesus; for 
he shall save his people from their sins." ^Mat. 1:21.) 
Then it is important for us to learn what to believe, 
and what to do, to become "his people," in order to 
be saved from our sins. 

The essential truths affirmed of Jesus, to be believed, 
are the following : 

1. That he is the Christ. The word " Christ" means 



10 THE GOSPEL DELINEATOR AND SURVEY. 

anointed. God gave his ancient people prophets, and 
they were anointed, or christed, and each anointed 
prophet was a christed person, or a christ. Yet not 
one of them was the Christ. God also gave them 
priests, and they were anointed, and therefore christed 
persons, and called the Lord's anointed. Yet, though 
a christ, not one of them was ever the Christ. God 
also gave them kings, and these were anointed, or 
christed persons. Yet no one of them was ever the 
Christ. 

But the prophets foretold of a coming One, who 
would embody in himself all these offices, and be 
anointed for all time, and to the exclusion of all oth- 
ers. This personage would be the Christ. And the 
anointing being official, our first truth: Jesus is the 
Christ, affirms office. 

2. That he is the Son of God. John, here speak- 
ing in the third person, says he is the Son of God. 
But Peter, addressing Jesus in person, speaks in the 
second person: "Thou art the Son of the living God." 
He also uses the word "living," which John omits, but 
which I shall retain in the analysis. 

It is not a son of God, in common with the children 
of God. Nor is it a son of a god, as one of the heathen 
gods, nor the son of a god; but u the Son of the God." 
The definite article is in the Greek, in our lesson, but 
not translated in the common version. Then, to cut 
off" all possible reference to any of the gods of mythol- 
ogy, Peter says the living God. And our second truth, 
that Jesus is the Son of God, affirms his divinity. 

3. That he is Lord. This term is not used in the 
sentence I am analyzing, but is implied in the phrase, 
the Christ, which includes the office of king, and there- 
fore ruler, or Lord. 



THE GOSPEL DELINEATOR AND SURVEY. 11 

The news that God had made him "both Lord and 
Christ," was brought from heaven by the Holy Spirit 
on the day of Pentecost, and, by the inspired apostle, 
announced to the world. (Acts 2:36.) 

Again, at the house of Cornelius, the same apostle 
says: "He is Lord of all." Thus to Jew first and 
then to Gentile, he is proclaimed as Lord. (See Acts 
10:36.) 

Paul adds his testimony thus: "For to this end 
Christ both died, and rose, and revived, that he 
might be Lord both of the dead and living." (Rom. 
14:9.) Then it is clear that our third truth that Jesus 
is Lord affirms His sovereignty. 

Practical application. As a race, we are ignorant and 
need a prophet to teach us. When we believe in 'our 
heart, and confess Jesus as the Christ, we accept him 
as our only teacher, and take his inspired word as 
our guide. 

We are sinful beings, and need a priest to make 
atonement for us. When we confess Jesus as the 
Christ, we accept him as our priest, and need no 
other. Hence we find no official priests in his 
Church. 

We are frail and fallible beings, and need a king 
whom we can trust, to rule over us and lead us on 
to victory. When we confess Jesus as the Christ, we 
accept him as our king, and disclaim all right to 
make the laws for the kingdom of heaven, of which we 
have acknowledged him to be the king. 

When we confess Jesus as the Son of God, we recog- 
nize in him a divine person, and therefore infallible as 
a teacher, all prevailing as a priest, and all conquering 
as a king, and we can trust him as a safe guide, an 
efficient Savior, and triumphant leader. 



12 THE GOSPEL DELINEATOR AND SURVEY. 

The prophets were fallible men; our prophet is 
infallible. The priests were mortal and " could not 
continue by reason of death;" our priest is immor- 
tal, and has "an unchanging priesthood." The kings 
grew old and died; our king never dies, and is able 
to confer immortality upon his finally triumphant host. 
When we confess him as Lord, we acknowledge him 
as the one who was to come who had the right to rule. 

Surely the platform of our Divine Creed is long 
enough, and broad enough, and deep enough, and 
high enough, and strong enough for all to stand upon, 
and work together. And the Divine Creed is sus- 
tained. 



THE GOSPEL DELINEATOR AND SURVEY. 



13 



II. 
THE DIVINE, MESSAGE.— Heb. 1:1. 

DELINEATION. 



First Message. 

1— To the Fathers. 
2— By Prophets. 
3 — Divers Manners. 
4 — Sundry Times. 
5— Time Past. 



Second Message. 

1— To Us. 

2— By His Son. 

3 — Through Apostles. 

4 — Once for All. 

5 — Last Days. 



True or False. 
1 — Believer. 
2— Skeptic. 
3— Infidel. 
4 — Atheist. 
5 — Deist. 



EVIDENCES. 



I. Fulfilled Prophecy. II. Miracles. 

1. On Him. 2. By Him. 3. By Apostles. 

4. By other Inspired Men. 



"(J 



SURVEY. 

OD, who at sundry times and in divers manners 
spake in time past unto the fathers by the 
prophets, hath in these last days spoken unto us by 
his Son." (Heb. 1:1.) 

Messages of authority, from the king to his subjects, 
are usually deemed of primary importance. Here we 
have two messages from the Supreme Euler of the 
universe. The one addressed to the fathers, the other 
to us. This epistle is addressed to Judaizing Chris- 
tians, mainly to place in antithetical counterpoise, the 
two messages, showing the superiority of Christianity 
over Judaism; of the new covenant over the old, being 
based upon "better promises;" the messenger of the 
new, over the messengers of the old; the priesthood 
of the new, over that of the old; the temple, the ser- 
vice, the blood of the new, over those of the old; the 



14 THE GOSPEL DELINEATOR AND SURVEY. 

salvation of the new, over the old; the Divine Mediator 
of the new, being infinitely superior to the human 
mediator of the old. The antithetical points in the 
messages, are indicated in the blackboard delineation 
above. 

The second is our message, and is contained in the 
New Testament. Does it make any difference which 
message we follow? May we go indiscriminately to 
the old, or new, to learn what we must do in order to 
enjoy the "great salvation?" Confusion must follow 
every such indiscrimination. 

Suppose a merchant finds upon his desk a letter 
ordering a bill of goods shipped to a certain point. 
Without noticing the date or address, he ships the goods, 
and draws on the ordering house for the amount. His 
draft is returned, not honored. They say: "We never 
ordered you to ship those goods." He compares the 
items in the letter, with the invoice, and finds that 
every article ordered has been shipped, and wonders 
why his draft was not honored. He is in trouble. 

To his mortificatiou he finds that the letter ordering 
the goods was of old date, and not addressed to him, but 
to some one else, who had filled the order long ago, 
and received his money. Now he has come to grief 
by following the wrong message, and you say he de- 
serves it. Just so. 

Now every one who goes to the old message, in the 
Old Testament, to find what sinners " in these last 
days," must do to be saved, is in company with that 
merchant, making a similar mistake, and with like 
inexcusable oversight. "Therefore we ought to give 
the more earnest heed to the things we have heard." 

The two messages are antithetical as to recipients, 






THE GOSPEL DELINEATOR AND SURVEY. 15 

agents, mode, frequency, and period. Or, to whom, 
by whom, through whom, how often, and when. 

Our proposition reads: God hath spoken to us by his 
Son. This is either true or false. 

Men may be arranged into some five classes, the 
status of each class being measured by their relation 
to our proposition. These classes are, as in the delin- 
eation, believers, skeptics, infidels, atheists, deists. 

1. Believers. — You approach a believer with our 
proposition, and he says: " Yes, I believe that with all 
my heart." 

2. Skeptics. — The word is from skepticos, which 
means to look around. He is looking for the evi- 
dence. You ask his assent to our proposition, and he 
asks for the evidence. When you show him the testi- 
many, and he accepts it, he is no longer skeptical. 

3. Infidels. — Approach the infidel with our propo- 
sition, and he says: "I don't believe it." He does not 
say he believes it is false. He has no belief on the sub- 
ject, usually from not having examined the testimony. 
It does not take study to make an infidel. He may be 
infidel from not knowing anything about it. Infidelity, 
from in, not fidelity, faith, or believing, means not be- 
lieving, and is simply negative. 

4. Atheists. — The word is from, a, without, theos, 
God, ist, a person, meaning a person without a God. 
Technically, the atheist is one who affirms that there 
is no God. He is in the affirmative, but he affirms a 
negative, not based upon testimony, but upon the sup- 
posed absence of all testimony or proof. He affirms 
that God has not spoken in the Bible, and that there is 
no God. In this he assumes the absence of all evidence 
of a designer in nature, for no man has ever yet so far 



16 THE GOSPEL DELINEATOR AND SURVEY. 

stultified himself as to undertake to prove by positive 
testimony that there is no God. 

But in assuming that there is no evidence in the 
Bible that " God has spoken/' he necessarily implies 
that he has studied every sentence in the Bible, from 
the first of Genesis to the last of Revelation, else the 
evidence might be in some verse that he had not 
studied. 

In affirming no God in nature, he ignores all teleology 
in creation, and assumes that in all the sciences there 
is not one scrap of evidence of an intelligent designer. 
This of course implies that he has studied in minutia 
every department of every science, and every relation 
and potency in all nature, else the evidence might be 
just where he had not examined. 

He must have gone through all philosophy before 
he can intelligently affirm the entire absence of evi- 
dence there. 

He must be familiar with the analysis of every com- 
pound in mineral, vegetable, or animal chemistry, 
with the laws of all their potencies and activities, in- 
cluding those of elective affinity, before he can con- 
sistently affirm no evidence there. 

Physiology must have opened her portals to him 
widely before he can affirm no evidence of design in 
the anatomy and physiology of our physical organisms, 
so "fearfully and wonderfully made," with the won- 
derful adaptation of bones, and joints, and ligaments, 
to their varied functions, in beautiful harmony, where 
blind chance might exchange the location of ball and 
socket, and hinge joints, respectively, and work dis- 
astrous confusion. 

He must have read, and studied with close scrutiny, 
the story book of the geologist, and probed the igne- 






THE GOSPEL DELINEATOR AND SURVEY. 17 

ous, and stratified, and fossiliferous rocks, the cabinet 
where paleontology has stored her myriads of fossil 
types of prehistoric life, before he is competent to 
affirm the universal absence of design in that book. 

He must have accompanied the astronomer in his 
wondrous flight through flaming space, where worlds, 
and suns, and solar and stellar systems are but way 
marks in the cycles of time, as he probes the depths 
of the siderial heavens, and weighs planets in the bal- 
ances of creation, before he can be sure that Sir Isaac 
Newton, the great astronomer, was mistaken when he 
uttered that sublime sentence of world wide fame: 
"The undevout astronomer is mad," or can success- 
fully command teleology to "down at his bidding." 

Assuming all this, would be virtually proclaiming 
himself the highest intelligence in the universe. 

The insuperable difficulty in the way of the atheist 
may be illustrated thus: Suppose three men, repre- 
senting skeptic, infidel, and atheist, are together. A 
stranger, who may represent the believer, tells them 
that a vessel containing ten thousand dollars in gold 
was buried, in war time, in a certain field, within three 
feet of the surface, and ^at the owners who buried it 
were killed in the war. He then disappears. Skeptic, 
looking around for the evidence, would like to know 
if it is true, and proposes that they all go and dig for 
the money and divide it among them if successful. 
Infidel says: I don't believe there is any money there, 
and do not care to spend the time and labor. Atheist 
says: There is no money there; that man just wanted 
to hoax you. Skeptic then replies: You have affirmed 
that it is not there ; I challenge you to prove it. Now, 
to prove that the money is not buried there, he must 
dig every foot of ground within the field, to the depth 



18 THE GOSPEL DELINEATOR AND SURVEY. 

of three feet. But the stranger who knew where it 
was, could go right to the place and find it without 
trouble. 

5. The Deists. — From deus, God, and ist, a person. 
Deus is the Latin, and Theos the Greek for God. The 
deist believes in the God of Nature, but not in the God of 
the Bible. He does not believe that " God has spoken" 
in the Bible. The deist and Christian go hand in hand 
in nature, with the question: Is there a God? And 
nature answers in the affirmative, uniformly, to both. 
To the proposition in Heb. 11:6, "He that cometh to 
God must believe that he is; and that he is a rewarder 
of them that diligently seek him." The deist responds : 
I believe the first part but not the second. 

As " faith comes by hearing," or belief is based upon 
testimony, it follows that most unbelievers are such for 
want of attention to the testimony. The character of 
the evidence may be summed up thus : 

1st. Fulfilled prophecy concerning Christ. 

2d. Miracles, which I would divide into the follow- 
ing classes : 

1. Miracles terminating upon the person of the Mes- 
siah, as (a) his incarnation, (b) his inauguration at his 
baptism, (c) his transfiguration, (d) his crucifixion, (e) 
his resurrection, (/) his ascension, (g) his glorifica- 
tion. 

2. Miracles performed by him in person. 

3. Miracles performed by his apostles, whom he 
inspired, and empowered to work miracles in confir- 
mation of their divine mission. 

4. Distributed gifts among those on whom apos- 
tles had laid hands, which closes miracles for confirm- 
ation. 






THE GOSPEL DELINEATOR AND SURVEY. 



19 



III. 



THE RESURRECTION"— TRUTHS AND FACTS. 



DELINEATION. 




I. Saved by the Gospel. 


IV. New Facts. 


1 The Christ. 
II. Truths — Jesus is < The Son of God. 
Lord. 


V. Testimony. 

VI. Witness examined. 


( Died. 


VII. Argument. 


Ill Facts — Christ. < Buried. 




( Rose. 




SURVEY. 





" YTjOREOVER, brethren, I declare unto you the 
L g° s P e l ^which I preached unto you, which 
also you have received, and wherein ye stand; by which 
also ye are saved, if ye keep in memory what I 
preached unto you, unless ye have believed in vain. 
For I delivered unto you first of all that which I also 
received, how that Christ died for our sins, according 
to the scriptures, and that he was buried, and that 
He rose again the third day, according to the scrip- 
tures." (1 Cor. 15:1-4; read 1-20.) 

I. Here we have the gospel of facts as preached by 
the inspired apostle, and received by the Corinthian 
brethren, and by which they were saved. But we learn 
that in preaching this gospel of facts to the Corinthians, 
he also preached the truths of the gospel, for he "tes- 
tified" to the great truth "that Jesus was the Christ," 
(Acts 18:5,) "and many of the Corinthians hearing 
believed and were baptized." (Verse 8.) By this gos- 
pel the Corinthians were saved, and by the same gos- 
pel we are saved, if saved at all, for Paul denounces a 



20 THE GOSPEL DELINEATOR AND SURVEY. 

curse upon roan or angel who shall preach any other 
gospel than that preached by the apostles, (Gal. 1:8, 9,) 
and says: "God shall judge the secrets of men by 
Jesus Christ according to my gospel." (Rom. 2:16.) 

II. The leading truths of the gospel, as above delin- 
eated, are: 1, that Jesus is the Christ; 2, that he is the 
Son of the living God; 3, that he is Lord. The first 
of these affirms office. The second affirms his divinity. 
The third affirms his sovereignty. These truths were 
preached by the apostles, and heard, believed, and con- 
fessed by converts. The development of the truths 
must be left for another discourse. 

III. The facts of the gospel, as in the text and 
delineation, are: 1, that Christ died; 2, that he was 
buried; 3, that he rose again. Some may inquire why 
I place truths and facts in separate classes. I answer, 
because of their distinctive difference, and the signifi- 
cant forms of acceptance ,and recognition. Truths are 
things that are true, and not necessarily expressive of 
action. Facts are actions, things done, or performed, 
or acted. The truths of the gospel were believed and 
confessed with the mouth. The facts were believed and 
acted out, by dying to sin, being buried in baptism, and 
rising to a new life. 

IV. Gospel means good news, or joyful tidings. 
Then the gospel facts must have been new facts when 
first proclaimed, in order to be news at all, and fraught 
with good to man, in order to be good news. Besides, 
they were not facts till they transpired, and therefore 
this gospel could not have been truthfully proclaimed 
antecedent to the facts. Had any of the Old Testa- 
ment prophets, or even John the Baptist, preached 
that Christ died, and was buried, and rose again, they 
would have affirmed falsely, for he had not then died. 



THE GOSPEL DELINEATOR AND SURVEY. 21 

And bad the apostles, while Christ was in the tomb, 
gone and preached that Christ had risen from the 
dead, they would have proclaimed falsehood. Hence 
the apostolic gospel could not have been preached 
until after the resurrection. 

Bat were these new facts? First fact. — Christ died. 
Was it anew fact that one should die? Men had died 
from the days of Adam down. So death was no new 
fact. We then look for the limitations in the text. 
Christ died — the fact — died for our sins, a limited fact. 
But may not some one have died for the sins of oth- 
ers, before this? Then we need the next limitation. 
Christ died for our sins, according to the scriptures. 
Here we have a limited fact, farther limited, by fulfill- 
ment of prophecy, and beyond doubt a new fact. 

Second fact. — Was buried. Bat dead men were bur- 
ied in all ages. Then the limitation, " according to 
the scriptures," implied, makes this a new fact. 

Third fact. — Rose a^ain. Was this a new fact? Per- 
sons had risen from the dead in the days of the Sav- 
ior, and in the days of Old Testament prophets. 
Then the limitations are needed, and are in the text. 
Rose again — the fact — rose again the third day, a lim- 
ited fact. Is it anew fact, thus limited? Is it certain 
that none of the others rose on the third day? Here 
the second limitation steps in and sets it right, "ac- 
cording to the scriptures," or in fulfillment of proph- 
ecy. Then the limited fact, further limited, reads: 
"He rose again the third day, according to the Scrip- 
tures." With these limitations, it was a new fact, 
beyond all peradventure, and the basic fact of the 
gospel. 

V. Testimony is necessary to the belief of facts, 
and the testimony to sustain this basic and funda- 



22 THE GOSPEL DELINEATOR AND SURVEY. 

mental fact is found in the word of God. Hence, 
"faith comes by hearing, and hearing by the word of 
God." (Rom. 10:17.) 

The facts that Jesus died and was buried had no 
counter testimony. Those facts were patent to the 
multitude. But the third fact met with a determined 
effort at rebuttal, by the enemies, which demands 
attention. 

VI. Examination of Witnesses. The body of Jesus 
was wrapped "in linen clothes, with spices, as the 
manner of the Jews is to bury.'' The "manner" was 
to take long strips of linen five or six inches wide, and 
wrap the limbs and body, from foot to head, and from 
head to foot, several thicknesses, enclosing spices and 
preservatives, of which, on this occasion, about a hun- 
dred pounds were used. Then a napkin, handkerchief, 
or towel is drawn down over the head and tied around 
the neck. Thus prepared, the body was placed in a 
new stone vault, carved out of the solid rock, and the 
great stone door closed. 

Then the enemeis of Jesus, by the authority of the 
governor, sealed the stone door, and placed soldiers, as 
sentinels to guard the sepulcher till after the third day, 
lest the disciples come and steal him away, and report 
that he had risen the third day, according to his 
remembered promise. 

Under the authority: "Make it as sure as you can," 
they had these elements of security: Strength of mate- 
rial in the solid rock, imperial authority in the seal, 
and representative military vigilance in the sentinels. 
But the authority of seal, and weight of rock, are as 
nothing before angels' fingers, as they open the sepul- 
cher, for the egress of the risen Lord ; and the eye of 



TIIE GOSPEL DELINEATOR AND SURVEY. 23 

vigilance closes upon the scene, as the guards lie pros- 
trate under the influence of divine chloroform. 

Sentinels report an empty tomb, and the body gone 
from their custody. But they are bribed by evil coun- 
sel to report that while they slept, the disciples came 
and stole him away. Two conflicting reports are cir- 
culated, to account for the empty tomb. One says he 
was stolen away. The other affirms that he is risen. 

Supposing the guard to have deposed that the disci- 
ples stole the body, I will cross examine one of the 
witnesses, as a specimen of all. 

I say, sir, why did you not prevent them from tak- 
ing away the body? We were asleep. Then why did 
you not pursue them, and recover the body? They 
were out b of sight when we awoke, and we did not 
know which way they went. What is the penalty for 
going to sleep when on duty as sentinel? The penalty 
is death. Then you testify that you lay down and 
went to sleep, with death staring you in the face as 
the penalty? Yes, sir. How many constitute a full 
Roman guard? Sixty. How many of them were 
asleep? All of them. Then how do you know the 
disciples came and stole the body, if you were asleep 
all that time? You are not a competent witness, and 
such a witness would be ruled out of Court. The 
witness can step aside. 

VII. I next present the argument on the testimony. 
First — It would be a miracle for an able bodied soldier 
to go to sleep under those circumstances of the death 
penalty. Second — Sixty asleep under similar circum- 
stances would be sixty miracles, and the testimony 
requires to believe in sixty miracles, to avoid believing 
the miracle of the resurrection. Third — The coinci- 
dence of all going to sleep at the same time, makes it 



24 THE GOSPEL DELINEATOR AND SURVEY. 

sixty miracles intensified. Fourth — It is further inten- 
sified by the sleep being prolonged till the disciples 
passed their sleeping bodies, broke the seal, rolled 
back the heavy stone door, entered the tomb, took off 
the napkin, folded it up carefully, and laid it in a 
place by itself, unwrapped the long bandages from 
limbs and body and folded thern up and laid them in 
another place ; then took up the body and carried it 
away, passing between the sleeping bodies of the sen- 
tinels, as they lay on the ground in the moonlight, 
without awakening one of them, and arriving at some 
place of safety, out of sight and hearing, before the 
sleeping guards waked up. Fifth — The witnesses 
admit they were asleep all the time the facts to which 
they testify are said to. have been transpiring, and it 
is sleepy testimony. So we are asked to believe all 
these miraculous inconsistencies, rather than believe 
the miracle of the resurrection! Sixth. The proba- 
bilities are all at fault. Suppose the disciples had 
undertaken to steal away the body; several difficulties 
would stare them in the face. 1. What time in the 
night shall we go? The nearer midnight the lighter, 
for it is always full moon the time of the passover. 2. 
How shall we elude the guards in bright moonlight? 
Coming in sight, they see the guards all lying on the 
ground with their faces upturned to the light of the 
moon. How fortunate! They glide between the 
sleeping bodies like ghosts by moonlight. 3. Who 
will have the courage to break the seal, and thus defy 
the authority of the Roman empire? But they con- 
clude to share that responsibility. 4. How can we 
remove the great stone without waking the sleepers? 
With their combined strength they roll it away, and 
not one sleeper stirs. 5. They enter and commence 
unwrapping, as above described. Stop ! Right there 



THE GOSPEL DELINEATOR AND SURVEY. 25 

the story breaks down and falls to pieces. Had they 
succeeded in gaining access to the body, the first 
impulse would be to seize the body, wrapped as it was, 
and convey it away without stopping to unwrap it 
there. But this is the best they have on that side of 
the question. 

We now turn to the testimony on the other side. 
Brother Paul, summon your witnesses — you are the 
affirmant. You say he arose from the dead. Who 
saw him? Peter saw him. Who else? The twelve 
saw him. Well, twelve living witnesses should be 
good testimony. Call another witness. James saw 
him. Any others? Yes; above five hundred brethren 
saw him at one time. Are they still living? Yes, most 
of them are alive, and could be summoned to testify. 
Any other interviews? Yes, again he was seen by all 
the apostles. Paul, did you see him yourself? Yes, I 
saw him. Here we have a galaxy of living witnesses 
who saw him after his resurrection. Many of them 
laid down their lives in attestation of the truth, seal- 
ing their testimony with their blood. Follow Paul in 
his preaching tours. A mob sets upon him, and he 
persistently affirms: "I saw Jesus." They stone him 
and leave him for dead. The like is oft repeated, till 
he can say "in deaths oft." Again and again he is 
imprisoned for preaching a risen Savior, till he can 
say: "In prisons more frequent." Chastisement with 
rods, administered so freely that in his inventory of 
his effects he writes down: "Thrice was I beaten 
with rods." And still he persists in sayin, "I saw 
Jesus." See him as they deliberately tie him to the 
whipping-post and upon his bare back administer 
thirty-nine lashes, each followed by a flow of blood, 
while at each successive stripe he reaffirms: "I saw 



26 THE GOSPEL DELINEATOR AND SURVEY. 

Jesus." Again and again is he treated to a like indig- 
nity, till he deliberately records: "Of the Jews 
five times received I forty stripes, save one." Follow 
him to Rome, and see him incarcerated in prison, 
where he writes: "For I am now ready to be offered, 
and the time of my departure is at hand. I have 
fought a good fight; Thave finished my course; I have 
kept the faith. Henceforth there is laid up for me a 
crown of righteousness, which the Lord, the righteous 
judge shall give me in that day." Then follow him 
to the execution — his head placed on the block. As 
the executioner's axe that is to sever his head from 
his body begins to descend, he reiterates for the last 
time: " 1 say) Jesus /" And his head rolls from his 
body, crimsoned with the spouting gore. 

Such is the character of the testimony and witnesses 
for "Jesus and the resurrection." 



THE GOSPEL DELINEATOR AND SURVEY. 



27 



IV. 

THE CORONATION— HUMILIATION AND 
EXALTATION. 



DELINEATION. 



Phil 2:5-11; 



CORONATION 



Eph. 1:19-28. 



1\ Equal with God. 
2\Form of God. 






/ Mead. 


/8 




<& 


W Body. 


A 


3\Disrobed. 




%. 


'<§/ Name. 


/6 


A Form of Servant. 


<§/ Dominion. 


h 


5 \Likeness of 


Men. \%. 


J/ Might. 
y^ Power. 


A 


6\ Humbled. 




\% 


A 


7\Obedient. 






/ Principality. 


A 


8\ Death. 






/ Dead. 


/i 






SURVEY. 





" /TROWNED with glory and honor," is predicated 
\J of "Jesus, who was made a little lower than 
the angels for the suffering of death." (Heb. 2: 9.) 
And, as He stooped to conquer, or, " was made lower," 
antecedent to being "crowned," I will glance briefly at 
the humiliation before the ascent, or exaltation to the 
throne. 

Equality with God, from being in the divine form, 
might be predicated without usurpation. But through 
unexampled philanthrophy, he disrobes himself of His 
garments of royalty in the palace royal of the uni- 
verse, descends to earth, in human form, to serve the 
race, and humbly renders obedience to the law, until the 
death of the cross proclaims of His voluntary servi- 
tude: "It is finished." Having conquered death, He 
is entitled to our obedience. " Wherefore God hath highly 
exalted Him, and given Him a name which is above 



28 THE GOSPEL DELINEATOR AND SURVEY. 

every name," and ordained that, "every tongue should 
confess that Jesus Christ is Lord, to the glory of God 
the Father." (Phil. 2: 5-11.) 

We are now prepared to witness the Coronation so 
sublimely portrayed by the inspired apostle: "Accord- 
ing to the working of his mighty power, which he 
wrought in Christ, when he raised him from the dead 
and set him at his own right hand in the heavenly pla- 
ces, far above all principality, and power, and might, 
and dominion, and every name that is named, not only 
in this world [age] but also in that which is to come; 
and hath put all things under his feet, and gave him 
to be the head over all things to the church, which is 
his body, the fullness of him that filleth .all in all." 
Eph., 1:19— 23. 

Enraptured inspiration seems to have illuminated 
the apostle's pen, as in one grand sweep he carries us 
from the grave to the throne of the universe, in a 
single sentence. He seems to have placed the foot 
of the ladder in the tomb and leaned the top against 
the throne of God, while a halo of sublimity encir- 
cling the top flashes its radiance over the intervening 
steps into the dark charnel house of the race, to reveal 
the basic stratum of all-conquering power, and pio- 
neer the pathway of the conqueror from the grave to 
the throne of universal sovereignty. As. the eagle, 
soaring "far'above," may contemplate the mountain 
peaks below, so the apostle contemplates Christ as 
"far above" all these intermediate steps as outlined 
in the delineation. 

1. Dead. In the cold embrace of death he meets 
the grim monster — the king of terror, and terror of 
kings — in his own dominions and conquers him, car- 
rying away the keys of death and hades. Then, after 



THE GOSPEL DELINEATOR AND SURVEY. 29 

the figure of Oriental conquering kings, drags him, 
as a trophy, chained to his chariot wheels. Escorted 
by a convoy of agels to his heavenly home — from 
which he had been absent some thirty-three years, 
on his mission of the world's redemption — approach- 
ing the battlements of heaven, the heralds proclaim: 
"Lift up your heads, ye gates, and be lifted up 
ye everlasting doors; and the King of Glory shall 
come in." The response from the sentinels on the 
watch towers is returned: " Who is this King of 
Glory ?" The heralds send back the triumphant 
answer: u The Lord strong and mighty — the Lord 
mighty in battle. Lift up your heads, ye gates; 
even lift them up ye everlasting doors; and the King 
of Glory shall come in." Psalm 24:7—9. Such 
was the vision of the approaching coronation scene, 
as painted by the psalmist more than a thousand 
years antecedent to its consummation. 

2. Principality. Unquestioned superiorly is expressed 
by the term " far above." It is not expressive of a 
bare majority, but an overwhelming majority that 
overrules every doubt. Principality is government. 
When he was on earth the Jewish government as- 
sumed jurisdiction over him, and the Roman govern- 
ment still higher sovereignty. But now the tables 
are turned, and he is above, and far above, Jewish 
and Roman government, and all government. Shall 
we acknowledge his sovereignty ? 

3. Power. The original is authority. They claimed 
authority over him once, but now he is above all au- 
thority. Bring on the authority of magistrates, and 
governors, and kings, and emperors the world over, 
and our leader is " far above " them all. Can we 
trust him? 



30 THE GOSPEL DELINEATOR AND SURVEY. 

4. Might. This is the word for ability, or power, 
and may represent the military power of the govern- 
ments. But the available power of the captain of our 
salvation is "far above all;" for, even when on earth, 
he claimed his Father would honor his draft for more 
than twelve legions of angels." Mat, 26 : 53. 

5. Dominion. Etymologically, this means lordship. 
Now, bring all the lords and lordships in the world, 
and our Lord outranks them all. 

6. Name. Here name means authority, as agents act 
in the name of those they represent. Rulers transact 
their legal business in the name — that is, by the au- 
thority of the government they represent. To illus- 
trate : A mob had collected in ai great city to do vio- 
lence to a certain house, and thousands passing by 
had stopped in the crowd to see what was going on. 
The leaders were about to smash doors and windows, 
when the voice of the Mayor of the city was heard 
above the hum of the crowd, and the multitude lis- 
tened to a short speech, delivered in a clear, strong, 
and forcible style, in these words: "In the name of 
the State of Ohio, I command you to disperse." And 
that crowd did disperse. It was a short speech, but 
it had power in it. And the power was in the name. 
They knew that the name was backed by the military 
power of the State. And acting in the name was tak- 
ing refuge in that power. Do you say there is noth- 
ing in a name? The name of Jesus Christ is high 
authority. To act in his name is to recognize his au- 
thority and take refuge in his authority. The first 
time his authority was ever made known on earth 
those who were baptized in his name took refuge in 
his authority. Acts, 2 : 36, 38. And his name, or 
authority, is supreme. 



THE GOSPEL DELINEATOR AND SURVEY. 31 

7. Body. The Church of Christ is his body, and is 
subject to the head, in heaven. A church with a head 
on earth must be something else than the Church of 
Christ. 

8. Head. Crowned heads of the Old World claim 
great authority over nations and kingdoms and em- 
pires. But Christ has been crowned head over all 
things to the Church, and made "both Lord and Christ." 
Acts, 2 : 36. And this exaltation, glorification, and 
coronation — in a series of events — culminating in put- 
ting the reins of government and universal sovereignty 
into the hands of the Christ, as prophet, priest, and 
king, took place after his ascension, and constituted 
the chief burden of the message of the Holy Spirit, 
born from heaven, and first made known to men on 
the day of Pentecost. 

The prophets speak of a time coming when the 
kingdoms of this world shall become the kingdoms of 
the Lord Jesus Christ, and when all dominions shall 
serve him. Will we acknowledge his headship, recog- 
nize his authority, aud obey his commands? Let us 
not be like those who said, "We will not have this 
man to reign over us." May suffering and dying love 
draw us to willing obedience. 



32 THE GOSPEL DELINEATOR AND SURVEY. 



y. 

THE GREAT SALVATION.— Heb. 2:1-4. 

Corollary to Proposition in Heb. 1:2. 



DELINEATION. 



Terms. — or Ages. 

1 — Adamic. — Gen. 2:17. 

2 — Patriarchal — Gen. 4:7. 

3— Jewish.— Lev. 4:27-31. 

, ™ • ' . (Alien— Acts 2:36-38 
4 — Christian < ri ... A . Q 00 

I Citizen — Acts 8:22. 



Illustrations. 
1— Noah— Gen. 6:1-4. 
2— Lot— Gen. 19:12-16 
3— Egypt— Ex. 12:7. 
4— Naaman, 2Ki.5:10 



SURVEY. 

" TTTHEREFORE we ought to give the more earnest 
JL heed to the things which we have heard, lest 
at any time we should let them slip. For if the word 
spoken by angels was steadfast, and every trangression 
and disobedience received a just recompense ot re- 
ward ; how shall we escape if we neglect so great 
salvation; which at the first began to be spoken by 
the Lord, and was confirmed unto us by them that 
heard him." (Heb, 2. 1-4.) 

Here the apostle introduces, with "therefore," a cor- 
ollary to his proposition in first sentence of previous 
chapter: "God hath spoken to us by his bon." This 
"great salvation" is salvation from sin, or remission 
of sins in the name of Jesus, which " began to be spoken 
by the Lord" to the apostles (see Mk., 16 : 15, 16, and 
Lk., 24 : 46-49), and by them confirmed miraculously 
and authoritatively to us and to the world. See Acts, 
2; 36-42. An induction of these passages and others 
will show positively that this "great salvation" was 
never offered to the world till the day of Pentecost. 



33 

And the terras of that salvation were made known by 
the Holy Spirit that day, fresh from the courts of hea- 
ven. That no non-essentials are in these requirements, 
is assured by the apostle in the significant question : 
" How shall we escape if we neglect so great salva- 
tion?" enforced by the fact that in the former dispen- 
sations "every transgression and disobedience received 
a just recompense of reward." Not a non-essential 
there. 

A few of these terms may be enforced by analysis : 
1. Disobedience. The base of the word is obey, which, as 
ever}? child knows, means to do what is required. The 
prefix, dis (not), makes disobey, meaning not lo do the 
requirements. The suffix, ence (the act), makes obe- 
dience mean the act of obeying. Then disobedience 
means the neglect, or not doing. For these neglects 
they were held responsible. 2. Transgression. Trans 
(over or beyond), gress (to go or step), ion (the act). 
Combine these aud we have transgression, the act of 
stepping over, or going beyond, and doing what is for- 
bidden. These are sometimes distinguished as sins of 
omission and sins of commission, both of which were 
responsible sins. 3. Neglect. From neg (not), and led 
(to choose). Hence, to neglect is to not choose. 
This shows conclusively that the "great salvation " is 
offered upon terms that may be accepted or neglected. 
We may choose or not choose, and be held responsible 
for our choice. I knew a man once who, speaking of 
the obedience of the gospel, said he did not choose to go 
to heaven by water. It is possible that others do not 
choose that way. It is also barely possible that some 
of the Israelites, on the hither side of the Red Sea, 
did not choose the water route, in which case it may be 
questionable whether they joined in the song of rejoic- 
ing on the other side. 



34 THE GOSPEL DELINEATOR AND SURVEY. 

Salvation implies suffering, or danger, from which 
to be saved. We may then raise a few questions, to 
each of which there can be but one of two answers. 
1. Does man need salvation? 2. Has God' offered him 
salvation? 3. If so, has he offered the salvation con- 
ditionally or unconditionally? 4. If conditionally, 
has he revealed the terms, or conditions? 5. If the 
terms are revealed to us in the word " spoken to us by 
his son," may we reasonably expect to enjoy that sal- 
vation without complying with the terms? Or, as 
Paul expresses it in the text, " How shall we escape if 
we neglect so great salvation?" 

This last question will now be our theme, assuming 
it as admitted that the four antecedent questions have 
been correctly answered, and that God has revealed 
the terms upon which he has offered conditional salva- 
tion to man who was in need of salvation. What the 
terms are we do not discuss in this discourse, but refer 
you to the citations in the delineation above, where you 
will find the terms given in each dispensation thus : 
Adamic — Prohibition of the fruit of one tree. Patri- 
archal — Animal sacrifice offered by the person, or 
head of the family. Jewish — Sacrifice offered through 
the priest. Christian— Dispensation for the alien, faith 
in Christ, repentance toward Christ, and baptism into 
Christ. For the citizen, repentance and prayer. The 
terms are not under discussion in this discourse; you 
can turn and read them for yourselves. Our question 
is, are they essential or non-essential, or may they be 
neglected with impunity? 

1. Was it essential in the Adamic age to refrain 
from eating the forbidden fruit, in order to continue 
in God's favor ? They transgressed and suffered the 
penalty. Then " how shall we escape ?" 



THE GOSPEL DELINEATOR AND SURVEY. 35 

2. In the first example under the Patriarchal was it 
essential for Cain and Abel to offer the bleeding victim ? 
By faith Abel offered an acceptable offering, which 
shows that he knew the requirement, and that " with- 
out the shedding of blood there is no remission.'' 
Cain came with a substitute, in which he sinned and was 
rejected, and "sin is the transgression of the law." 
Cain's " neglect " then was transgression, and he suffered 
the penalty. Then, "how shall we escape?" 

3. Under the law, the Jew who complied with the 
terms of forgiveness and brought his lamb to the 
priest, had the word of God for it that when the priest 
had made the atonement for him he was forgiven, and 
rejoiced in the remission of sins understandingly. 
But, if he failed to comply with the terms, he despised 
Moses' law. And Paul says : " He that despised 
Moses' law died without mercy." Then, " how shall 
we escape, if we neglect ?" 

1. Dark clouds of vengeance brooded over the 
earth, threatening destruction to the race, when God 
gave Noah specific instructions for the building of an 
ark. And Noah never inquired whether that was 
essential, or whether a canoe or a steamship would do 
as well, but "prepared an ark to the saving of his 
house," in the neglect of which he could not have 
hoped to escape. Then, "how shall we escape, if we 
neglect?" 

2. Terrible was the cloud of sin that enveloped 
Sodom and called for divine retribution, when not ten 
righteous persons could be found in all her borders. 
Fiery billows will soon roll over the devoted city. 
God sends a warning messenger to Lot and family, 
with terms of escape from the impending ruin. They 
are explicit : Arise, and flee from the city ! Lot 



36 THE GOSPEL DELINEATOR AND SURVEY. 

and his wife and two single daughters accept the 
terms and escape, while sons-in-law and married daugh- 
ters who neglected, or did not choose, were left behind 
and involved in the great conflagration. 

This salvation of Lot and family was clearly condi- 
tional, and terms made known that could be neg- 
lected or complied with. And in view of the facts, it 
is needless to inquire for the non-essential. But " how 
shall we escape ?" Apropos, at this point, is the fol- 
lowing graphic poetical description, which I stored 
away, years ago, in my boyhood's memory: 
A sound of mirth was heard by night, 

Its merry peals rang high ; 
And song, and dance, and sinful rite, 

Bade the winged moments fly. 
Glad Sodom, in her pomp and pride, 

Gave up her soul to glee ; 
And proud Gomorrah, by her side, 

Rang with the revelry. 
Thy streets, Zeboim, too, were glad — 

Glad with unholy mirth; 
And Ad man's drunken sons were mad, 

And ruled upon the earth. 
The night passed on; the torches' light 

Flashed far from tower to wall; 
And gay forms, gliding to the sight, 

Glanced bright from bower to hall. 
The morning came, and all was still, 
Save those warned from on high, 
Who, fast toward the distant hill, 

With hurried steps, flew by. 
The sun arose, and fiercely swept 

Along his red'ning path, 
While riot's drunken sons still slept, 
Nor dreamed of coming wrath. 



THE GOSPEL DELINEATOR AND SURVEY. 37 

There is a dark cloud rolling on, 

Swift as a rushing flood; 
Its heaving bosom, dim and dun, 

Seems filled with flame and blood. 

It closes o'er them, fierce and fast, 

Red streams of sulphur pour; 
Lightning, and smoke, and fiery blast 

Mix with the thunder's roar. 

But hark ! a deep yell rends the sky — 

Ten thousands shriek aloud! 
The cry of mortal agony — 

Man struggling with his God! 

'Tis done. That cloud has rolled away; 

But where, Oh where are ye? 
Yon dark, black lake alone can say, 

Ye cities of the sea. 

3. When the dark-winged angel of death was com- 
missioned to enter the houses of Egypt, at dead of 
night, and slay the first-born of every family, exemp- 
tion from this death was offered to the families of 
Israelites, upon terms announced. The terms were to 
place blood upon the two side-posts and the lintel of 
each door, and the destroyer would pass over every 
door thus protected and not enter. Did anyone hint 
non-essential, or neglect either door, or side-post, or lintel. 
Compliance with the terms secured safety. 

4. Eaaman, captain of the Assyrian host, makes a 
raid into the land of Israel, and among the captives 
carries home a Jewish girl, who becomes a waiting 
maid in his family. Naaman is a leper, and learning, 
through the little Jewess, that the prophet in Israel 
could cure him, marches to the residence of Elisha, 
and in due form announces his arrival. The prophet 
sends by the servant the terms — "Go wash seven times 



38 THE GOSPEL DELINEATOR AND SURVEY. 

in the Jordan, and be cured." Naaman at first de- 
clares it a non-essential, and then asks if something else 
will not do as well. He proposes to go home and wash 
in Abana and Pharpar, instead of the Jordan. Finally 
the sober second thought prevails, and he complies 
with the prescribed terms. "Then went he down and 
dipped himself seven times in Jordan, according to 
the saying of the man of God." As soon as he had 
complied with the terms strictly, and not before, he 
was cured. 

With such examples as these recorded for our admon- 
ition, how can we reasonably expect to enjoy the "great 
salvation," the remission of sins, without complying 
with the terms? Or, in the language of the text: 
"How shall we escape if we neglect?" Then, let us 
"give the more earnest heed to the things which we 
have heard." 



THE GOSPEL DELINEATOR AND SURVEY. 39 



VI. 
POWER OF THE GOSPEL.— Rom. 1:16. 



DELINEATION. 



I. Power Moves < „" 



Matter. 
Spirit. 
j 1. Divine. 

II. Spirit < 2. Human. 

( 3. Satanic. 
1. Divine ) 

III. 2. Human > Physical Power. 
3. Satanic ) 

1. Divine ) 

IV. 2. Human > Spiritual Power. 
3. Satanic I 



SURVEY. 

U T10R I am not ashamed of the gospel of Christ; 

X? for it is the power of God unto salvation to 
every one that believes." (Rom. 1:16.) 

What does the apostle mean by " the gospel ?" In 
the preceding verse, he says: "I am ready to preach 
the gospel to you that are at Rome also." In the fol- 
lowing verse, he says: "For therein is the righteous- 
ness of God revealed." Then the gospel reveals God's 
righteousness, and when preached, becomes his power 
for salvation. In full accord, the same apostle says: 
" In whom ye also trusted, after that ye heard the word 
of truth, the gospel of your salvation." Eph. 1:13. 
Then by "the gospel," Paul means, "the word of 
truth." 

What is "power?" Here I send you to philosophy, 
where you learn that power is that which moves, or sets 



40 THE GOSPEL DELINEATOR AND SURVEY. 

in motion. Then without power there is no motion. 
The power and the object moved must have a mutual 
adaptation. No man thinks of applying steam power 
to propel machinery adapted to water power, without 
change in adaptation. The overshot wheel, undershot 
wheel, and breast wheel, have each a different adapta- 
tion to water power. The spring of the watch, and 
weight of the clock, are differently adapted to the 
application of power. 

Antithesis in the analysis of the text may assist us 
just here, (a.) The gospel is God's 'power, not man's 
power, (b.) It is the power, not a power, or one of the 
powers, as though God had put forth some other power 
for the same purpose. Logically, then, we are not at 
liberty to look for some other power for that purpose, 
unless God has, somewhere in his word, told us that 
he has put forth such power. 

But you ask : Are you not limiting God's power? I 
answer: It is not my limitation, but that of the inspired 
apostle. You ask again : "Has not God, at some time, 
put forth some other power?" I cheerfully concede 
that he has. In the morning of creation, when the 
heaven and the earth stood forth at his bidding, he put 
forth creative power. Then, on the first day of cosmic 
formation, he said: "Let light be, and light was." On 
the second day he caused the firmanent, or atmosphere, 
to encompass the earth, and on the third day created 
vegetation without the seed. In each of these, he put 
forth absolute power, and uot the "power of the 
gospel." 

But at this point he limited his own power by a law 
of reproduction, ordaining that created vegetation 
should thenceforth bring forth seed after its kind. 
And man, to this day, respects that law, and sows his 



THE GOSPEL DELINEATOR AND SURVEY. 41 

wheat, and plants his corn, never dreaming that grains 
of corn will produce wheat, or oats, or acorns produce 
apple trees. 

A farmer is sowing wheat, if you please, and a neigh- 
bor comes along and inquires why you are sowing 
wheat. You say you sow it to procure a harvest of 
wheat. He says he thinks the grain is not necessary 
to secure a crop. You say the germ contained in the 
seed is God's power for vegetable life. lie replies that 
you are limiting God's power. Did not God create 
vegetation at first without the seed? Yes. Has he 
not as much power now as he had then ? Yes. Then 
can he not give me a crop of wheat without the seed? 
Yes, he could, but will he, since he has given you the 
power in the germ, the law of reproduction? It is not 
a question of can^ but of will 

He says he has more faith than you, and intends to 
pray God to give him a crop without the seed. He 
wants it by faith alone. We leave him in the field to 
pray daily for a crop, and to report when he gets it 
without the seed. 

Christ, while here, claimed and exercised power on 
earth to forgive sins, but not in his own name. Before 
his ascension, he merged his power to forgive sins into 
a law of "forgiveness of sins in his name," and left it 
in the hands of his apostles to be promulgated after 
his glorification, which they did on the day of Pente- 
cost, and it is now a part of " the word of truth, the 
gospel of our salvation," the power of which for salva- 
tion, Paul says he is not ashamed. Now, suppose some 
one, "ashamed of the gospel," persists in praying to 
God for remission of sins without complying with the 
terms. Will he not be like the man we left in the 
field? We will leave them out there together, both 



42 THE GOSPEL DELINEATOR AND SURVEY. 

equally inconsistent, and possibly they will report 
together. 

Next: Suppose a man, determined to be independent 
of God's power, taxes his skill and makes a grain of 
corn, just like a natural grain in size, shape, color, 
hardness, and weight, and plants it and fails. What 
is the trouble? It did not contain the germ, which is 
God's power. Man may make a grain, but cannot 
place the germ in it, and it will be not God's power, 
but man's power, and inoperative. So man may make 
a system of religion resembling the gospel in some 
respects, but it will only be man's power, for the gospel 
is God's power. 

Our friend, if you please, next experiments on the 
natural grain. He plants it in dry sand, and makes a 
failure. Why? He ignored one of the conditions of 
vegetation. Moisture is necessary to the development 
of the germ. Grains of wheat have been found among 
the mummies in the catacombs of Egypt, where they 
had lain in the dry, for thousands of years, without 
growing, aud containing the germ all that time, for 
when brought out and planted, under right conditions, 
they grew, and produced the kind of wheat they raised 
in Egypt four thousand years ago. 

He next plants in soil in a box, and waters it well, 
but lets it freeze, and fails again. Now what is the 
trouble? Another condition is ignored. Warmth is 
required for vegetation. 

Again, he plants in a box of well watered soil, down 
in a deep, dark cellar, free from Jack frost, and makes 
another failure. This time light was the desideratum 
ignored. Light is necessary to healthy vegetation. 

Lastly, he plants his grain out in the open air, in 
soil watered by the rains of heaven, and warmed and 



THE GOSPEL DELINEATOR AND SURVEY. 43 

lighted by the genial influences of the sun, and a 
healthy growth rewards his labor. 

So the word of God, the " seed of the kingdom," 
though eighteen hundred years old, is still "living and 
powerful," yet requiring the right conditions in order 
to become "the power of God unto salvation." 

But this is God's power for vegetable life we have 
been considering, which is not the power of the gos- 
pel. We then return to the text, and look for another 
limitation. 

(c.) It is the power ot God for salvation. But here 
again you ask, has not God put forth power for salva- 
tion other than the gospel? I answer yes. He put 
forth power for the salvation of Noah, and Daniel, and 
the three Hebrew children, which was not the power 
of the gospel, even though it checked the seven-fold 
heat of the fiery furnace, tamed the ferocity of lions in 
their den, and swept from the earth a sin cursed race. 

(d.) To whom, then, is it power for salvation? "To 
every one that believes." Here, then, we have the 
final limitation. To the believer it is the power for 
salvation, for it tells him what to do to be saved. To 
the unbeliever it is the power unto believing, as John 
says: "Written that you might believe that Jesus is 
the Christ." Jno. 20: 31. 

I might take a short route here, by showing that it 
tells men what to do to be saved ; but I wish to trace 
the power home. To this end I call attention to the 
Delineation. 

I. Power is that which moves something, for some 
purpose, and may act upon or move either matter or 
spirit. All objects liable to be moved by power may 
be classified into two classes, known as matter and 
spirit. Power acting upon matter is called physical 



44 THE GOSPEL DELINEATOR AND SURVEY. 

power, but acting on spirit, it is spiritual power. This 
gives us two classes of power as to the objects upon 
which it terminates. 

How are these classes distinguished? What are 
their differentia? I again send you to philosophy. 
Ask the school children who are studying philosophy 
to give you the essential qualities of matter, and 
among them they will name inertia. Ask them what 
they mean by essential, and they will tell you it means 
that which belongs to all matter, and without which 
matter does not exist. Then ask them to define inertia, 
and they will tell you it means the want of power — 
the absence of power — and that no particle of matter, 
small or great, can move itself. 

From this we see that power cannot originate in the 
material world, and we must therefore trace power to 
the spirit world. We understand spirit to be essen- 
tially active, and capable of moving itself, and acting 
upon either matter or spirit. 

II. All the spirit powers may be arranged in three 
classes. 1. God, the Holy Spirit, and all the holy 
angels, may constitute the first class, which we will 
call Divine spirit power. 2. Man has a spirit within 
him, and the whole human race may compose the sec- 
ond class, which we will call Human spirit power. 3. 
Satan is regarded as a spirit, and having angels or 
messengers subject to him, and these may be grouped 
into a third class, and called Satanic spirit power. 
This gives us Divine spirit power, Human spirit power, 
and Satanic spirit power, making three classes of power 
as to the source. 

Then as each of these classes of power may act upon 
either of the two classes of objects, making three 
classes of physical power and three classes of spiritual 



THE GOSPEL DELINEATOR AND SURVEY. 45 

power, we have six classes of power all told. And 
this is an exhaustive classification. 

III. If divine, human, or satanic power acts upon 
matter, it gives us these classes, as in the Delineation: 
1. Divine physical power. 2. Human physical power. 
3. Satanic physical power. 

IV. Divine, human, or satanic power, acting upon 
spirit, gives us: 1. Divine spiritual power. 2. Human 
spiritual power. 3. Satanic spiritual power. 

In one of these classes, then, we must look for the 
power of the gospel. As the gospel is not addressed 
to inanimate objects, but to intelligences, we may dis- 
miss the three classes of Physical power, and search in 
the three classes of Spiritual power. 

The power of the gospel, then, is either Divine, Hu- 
man, or Satanic spiritual power. If I begin at the 
lowest, and assume that it is Satanic, you will all say 
no. Then we have but two left. If I next assume it 
to be Human, you all say no. Or if any one assumes 
it, for the sake of argument, the text denies it, for it 
says it is God's power. Then we have traced it home. 
And beyond all peradventure, the Divine spiritual 
power is put forth in the gospel. 

Power requires a medium of communication. Phy- 
sical power requires a physical medium. But as the 
gospel does not propose to move inanimate objects, we 
do not look for a physical medium. 

• The normal medium of spiritual communication is 
language. Jesus recognized this distinction when, at 
Capernaum, he healed such multitudes of all kinds of 
diseases. The physical maladies he cured with a 
touch — a physical medium. But when he came to. 
those possessed of evil spirits, he spoke to the spirits, 



46 THE GOSPEL DELINEATOR AND SURVEY. 

and commanded them to come out, and the record 
says, " they obeyed him." 

Suppose you see a friend passing your store, hasten- 
ing to the depot, and yoa say, please step in and we 
will arrange that little business. He says, I have not 
time now. I have barely time to make the train, and 
it will be at least five dollars out of pocket if I miss 
this train. You pull out a twenty dollar gold piece 
and give him, saying take that; it will be worth more 
than that to me to have the business attended to now. 
He then cheerfully goes in and attends to your busi- 
ness, and waits for the next train. Xow you have 
worked in him both to will and to do your pleasure. 
And the medium through which you communicated 
that power that turned him was language. 

Suppose I convince the hearers in a large audience 
that I am authorized to bestow upon them as a Christ- 
mas gift, ten thousand gold dollars, and that I will 
throw them broadcast in the aisles, and they are at 
liberty to leave their seats and pick up the dollars, 
and get all they can, and keep all they get. Then, 
suiting the action to the word, I scatter the dollars on 
the floor, and watch the results. Would anybody be 
moved? Do you say everybody would be moved. 
Perhaps not. Who would not be moved with such a 
dollar argument as that? 

Three classes might not be moved. First, a man 
might be asleep, and not hear the argument and propo- 
sition. Second, a deaf mute might be present and not 
hear. Third, a foreigner, or Indian, who did not 
understand a word of the English language, might be 
present, and not be moved by the proposition. 

In these supposed cases the power was a motive put 
forth in language that moved them to action. A 



THE GOSPEL DELINEATOR AND SURVEY. 47 

motive means something that can move, and these were 
pecuniary motives. 

Now the gospel contains motives, high as heaven, 
deep as the grave, vast as the universe, and weighty 
as a world of gold, and are put forth in language 
which must be heard, understood, and acted upon, in 
order to be the power of God unto salvation. 

Paul says, when the spiritual gifts have passed away, 
Faith, Hope, and Love remain. Then the gospel, to 
be the power of God, must contain the faith producing 
power, the hope produciug power, and the love pro- 
ducing power. And it does. 

The faith producing power is presented in the mira- 
cles wrought in attestation of the divine mission and 
the fulfillment of prophecy. 

The hope producing power beams forth in the evi- 
dences of the resurrection. 

The love producing power hangs like a convoy of 
beckoning angels around the story of the cross. Love 
is the strongest power in man, and in suffering and 
dying love, that power is intensified. Christ said: 
"I, if I be lifted up, will draw all men to me." Here 
the lifting up on the cross is a drawing power. 

We sometimes sing, "I yield, I yield, I can hold out 
no more; I sink by dying love compelled, and own 
thee conqueror." Conquered by love, the true and 
efficient "power of the gospel." 

We have now reached the penetralia, the inner tem- 
ple of gospel power, aud deem the sentiments of the 
following hymn an appropriate ending: 

Plunged in a gulf of dark despair, 
We wretched sinners lay, 
Without one cheering beam of hope, 
Or spark of glimmering day. 



48 THE GOSPEL DELINEATOR AND SURVEY. 

With pitying eyes, the prince of peace, 
Beheld our helpless grief. 
He saw, and oh ! amazing love, 
He ran to our relief. 

Down from the shining seats above, 
With joyful haste he fled, 
Entered the grave in mortal flesh, 
' And dwelt among the dead. 

O, for this love, let rocks and hills, 
Their lasting silence break, 
And all harmonious human tongues 
Their Savior's praises speak. 

Angels, assist our mighty joys, 
Strike .all your harps of gold, 
But when you raise your highest notes, 
His love can ne'er be told. 



THE GOSPEL DELINEATOR AND SURVEY. 49 



VII. 

RIGHTLY DIVIDING THE WORD OF TRUTH. 



DELINEATION. 





I. Paths Illuminated. 


II. 


Lamp Adjustments. 


1- 


-Faith in God. 


1- 


-Old Testament. 


2- 


—Faith in Jesus Christ. 


2- 


-The Four Testimonies. 


3- 

4- 

5- 


—Terms of Remission. 
—Christian Duty. 
-Our Heavenly Home. 


3- 

4.- 
5- 


-Apostolic Practice. 
—The Epistles. 
-Revelation. 



SURVEY. 

" CXTUDY to show thyself approved unto God, a 
kO workman that needeth not to he ashamed, 

rightly dividing the word of truth." (2 Tim. 2:15.) 
" Thy word is a lamp to my feet, and a light to my 

path." (Psalm 119:105.) 

While the apostles of Christ could speak infallibly 
by direct inspiration, all other preachers must study the 
apostles' teaching, in order to be master workmen 
approved of God. And the secret of success in becom- 
ing an " approved workman, that need not be ashamed," 
lies in "rightly dividing the word of truth," which 
requires "study." 

The Bible, the word of truth, is a large book, con- 
taining sixty-six different books in one volume, thirty- 
nine of them in the Old Testament, and twenty-seven 
of them in the New Testament. These books were 
written by many different men, in different periods of 
time, and running through many centuries. These 
books, though inspired of God, were written for differ- 
ent purposes; and to simply direct the inquirer to the 



50 THE GOSPEL DELINEATOR AND SURVEY. 

Bible for information would be very indefinite instruc- 
tion. The Christian teacher must be able to direct the 
inquirer to the particular part or division of the word 
of truth, in which the desired information may be 
found. Then he "need not be ashamed." In default 
of this preparation he ought to " be ashamed " and go 
and * 'study" his lesson better before attempting its 
public rehearsal. 

The psalmist says the word of God is both a lamp to 
the feet and a light to the path. These two expressions 
are not identical, and are wisely put in. The psalmist 
refers to the oriental custom of horsemen riding at 
night with lamps attached to the stirrups of the saddle. 
In the saddle, and feet in the stirrups, he has a lamp to 
the feet; but the lamp must be lighted and properly 
adjusted before it can be also, or "and" a light to the 
path. 

So God's lamp, the "word of truth," must be "stud- 
ied" in its adjustments by "rightly dividing" in order 
to make it "a light to the path." 

Some of us can remember when lanterns were made 
of tin, with holes punched through to let the faintly 
glimmering light shine out. Then came the glass lan- 
tern; then a reflector was added. Now the headlight 
of the locomotive, with its great concave reflector, 
gathers the radiant rays and throws them all forward 
in one concentrated "light to the path" of the fleet 
iron horse. 

As oil without lamp, and lamp without oil, gives no 
light, but oil must be in the lamp to give light, so the 
Spirit of God, the oil, to illuminate, must be in the 
word, the lamp, in order, through the word, to be a 
light to the path. Word alone, or Spirit alone, illumi- 
nates not. Divorce the Spirit from the word, and call 



THE GOSPEL DELINEATOR AND SURVEY. 51 

it the mere word, and we will find ourselves, like the 
foolish virgin 8, in the dark. 

The anointing with oil, or the Spirit, for official sane- 
tifieation, is a different thing, and does not represent 
its illuminating prerogative. 

The Christian teacher is liable to be called upon to 
throw the light of the divine lamp on the various paths 
in which the inquirer needs to travel, for which emer- 
gency he must prepare himself by studying the lamp 
adjustments, and "rightly dividing the word of life." 

To facilitate this preparation, I call attention to the 
delineation, and inaugurate a series of illustrations for 
practical application. 

First — I will suppose an honest, intelligent, and 
highly educated inquirer after the truth calls upon you 
for instruction. He is familiar with the sciences, and 
with Grecian mythology, but knows nothing of the 
Bible. He says : Sir, I understand that you claim to 
worship a God that created all things, and rules in 
heaven above and on the earth. Now if there be such 
a God, it is worth all else beside to know and serve 
him. And if you believe in him you must have some 
evidence upon which you believe, for men cannot 
believe without evidence or testimony. Will you do 
me the favor to refer me to the book containing the 
evidence. 

Now you are called upon to adjust your lamp to 
shine upon path number one, that leads to faith in God, 
Having "studied " the right divisions, you give him a 
copy of the Old Testament, and tell him to read first 
the historical and prophetic portions, beginning with 
the first chapter of Genesis. 

Our friend takes the book and retires to bis studio 
in the midst of his library, and commences the study 



52 THE GOSPEL DELINEATOR AND SURVEY. 

in good earnest. He reads the first sentence. "In 
the beginning God created the heaven and the earth." 
He is struck with the majesty of the proposition, and 
begins to contrast it with mythology. It never has 
been predicated of Jupiter on Mount Olympus, that he 
even made the mountain on which he is said to be 
enthroned, much less that he created the heaven and 
the earth. If this be true of him, it places him so far 
above Jupiter, and all the thirty thousand gods of Gre- 
cian mythology, that his pre-eminence will wipe out 
all other gods, and monotheism stand unrivaled. 

He then remembers that some skeptical geologists 
say that the Bible account of creation, is contradicted 
by geology, in that the former makes the earth only 
about six thousand years old, while the latter, in the 
strata of rocks, carries its antiquity back through many 
cycles into the middle of a past eternity. He reads the 
proposition again, and begins to question the votary of 
the stony book. You admit, according to the nebular 
theory, that the earth had a beginning, beyond which 
period, matter spread far and wide in the form of 
incandescent vapor. How far back do you place that 
beginning? If you say ten thousand millions of years, 
drive down your stake and stand by it. If that is the 
beginning, then that is where the Bible says God cre- 
ated it, for it says he created it "in the beginning," 
but does not say when that beginning was. It affirms 
the fact of the creation, but does not locate the antiquity 
of that inaugurating fact. There can therefore be no 
contradiction. 

He next compares the six days of cosmic formation, 
with the pages of the stony book, and finds no contra- 
diction there, but God's creative and organic power 
manifest throughout. 



THE GOSPEL DELINEATOR AND SURVEY. 53 

First day— While darkness was upon the face of the 
deep that surrounded the earth, God said: a Let light 
be, and light was," of course where the darkness was 
before. Light exists now, and the stony book testifies 
not on the subject of its introduction, and therefore 
cannot contradict the Bible account. 

Second day — God said: "Let there be a firmament, 
and it wa3 so." The firmament, or atmosphere exists 
now, and the pages of the stony book, bear no testi- 
mony concerning the time of its beginning, and cuts 
off contradiction. 

Third day — Land emerges from the deep, and vege- 
tation covers the diw land at the command of God. 
The leaves of the stony book, in fossil remains, bear 
testimony to the pre-adamic existence of vegetation, 
without giving its date or disputing the fact of its Divine 
creation. 

Fourth day — God said: "Let there be lights in the 
firmament, and it was so." The mists that rolled in 
splendor during the translucent period, had rolled away, 
or were precipitated, till the sun, moon and stars, now 
visible through a transparent atmosphere, become lights 
in the firmament. Those twinkling lights have not 
yet winked out, and the leaves of the stony book are 
as silent as the grave, on the subject of their first 
appearance as lights in our firmament, and no contra- 
diction. 

Fifth day — God commanded the waters to bring forth 
fish to swim in the great deep, and fowl to fly in the 
upper deep, and they are here yet. The leaves of the 
stony book in fossiliferous rocks, accord to fish and 
fowl, an antiquity anterior to man upon the earth, as 
the Bible does, but contradicts not either the fact or 
period of creation. 

5 



54 THE GOSPEL DELINEATOR AND SURVEY. 

Sixth day — Creation of land animals affirmed. The 
fossiliferous leaves of the stony book show land animals 
as pre-existent to man, but locates not the period, and 
contradicts not the fact of their creation. So the charge 
that geology contradicts the Bible account of creation 
is without foundation. 

Our friend goes to the prophecies and reads predic- 
tions concerning men, and cities, and countries, and 
nations, which, in course of time, are fulfilled with 
wonderful minutia, each receiving the judgment pro- 
nounced against it, and not what was spoken of another. 

As an example, he reads Isaiah's description of the 
fall of Babylon, uttered about a hundred and seventy- 
four years before its fulfillment, in which the prophet 
speaks of drying up its rivers, loosing the loins of 
kings, opening the two leaved gates, breaking in pieces 
the brazen gates, bringing to light the hidden treasures, 
and making Babylon a desolation for coming ages, 
even giving the name of the besieging general, Cyrus, 
more than a hundred years before he was born. Isa. 
44: 24, 28, and 45: 1, 4, and 13: 1-22. 

He finds the fulfillment of this in the fifth chapter of 
Daniel, when, on the night of Belshazzar's feast, Cyrus 
dried up the waters of the Euphrates and marched his 
army into the city through its channel, and performed 
all and singular the predictions, all of which are further 
corroborated, both in sacred and profane history. 

Second — Our friend comes to you again and says: 
sir, you gave me the right book. I now believe that 
God, who created the heaven and the earth, rules in 
heaven above, and on the earth beneath, and even 
brings a wicked nation to chastize another wicked 
nation. But I come to you for further information. 
In the book you gave me, the prophets foretold a com- 



THE GOSPEL DELINEATOR AND SURVEY. 55 

ing Messiah, a Redeemer and Savior, but they all close 
without announcing his arrival. I understand that 
you believe he has come. If so, you must believe on 
testimony. Have you the book containing the evi- 
dence? Please refer me to the testimony. 

JNow you are called upon to adjust your lamp to 
shine upon the path that leads to faith in Jesus the 
Christ, and you give him a copy of the four testimonies 
known as Matthew, Mark, Luke, and John, the last of 
which says: "These are written that you might 
believe that Jesus is the Christ, the son of God, and 
that believing you might have life through his name." 
Jno. 20: 31. 

He reads of his prophetic and miraculous birth and 
childhood, his public divine recognition at his baptism, 
by an audible voice from heaven. He then follows 
him through the many recorded miracles, most of 
which he wrought in the presence of the multitudes, 
each one of which is another link rivited in that golden 
everlasting chain that binds the faith of man to the 
throne of the universe. He sees him stand on the 
deck of a little vessel in a storm, as one born to rule 
the elements, while winds and waves yield swift obe- 
dience to his command. He sees him curing all kinds 
of diseases, expelling demons, raising the dead, and 
finally entering the grave himself and conquering 
death, returns to heaven. 

Third — Our friend comes to you again and says: 
You have given me the right book again. Now I 
believe upon the testimony, that Jesus is the Christ 
the son of the living God. But I come to you for 
further information. In the book you gave me, I 
learn that Jesus gave his apostles a commisssion to 
offer remission of sins in his name, but required them 



56 THE GOSPEL DELINEATOR AND SURVEY. 

to wait and remain at Jerusalem until endued with 
power froui on high, and then ascended to heaven out 
of sight, and left them waiting for the celestial tele- 
gram. I do not learn from Matthew, Mark, Luke, or 
John, that the apostles have jet commenced preaching 
remission in the name of Jesus, and no one can learn 
from the book you gave me what a man must do for 
remission of sins in the name of Jesus. If you have 
learned it, you must have been taught it through some 
other book than what you have thus far given me. I 
desire to know what to do to be saved. I do not ask for 
your opinion, or what Brother A or B may think, but 
if you have another book from the pen of inspiration 
that gives that information, I desire to have access to 
it and read it for myself. 

Now you are called upon to adjust your lamp to 
shine upon the path that leads the believer into the 
remission of sins, and yon correctly give him a co'py ot 
apostolic practice, known as "Acts of Apostles," He 
reads, and at the end of the first chapter finds the apos- 
tles still waiting. 

The second chapter brings the holy spirit, and they 
commence preaching. With intense interest our friend 
watches every step, as the Holy Spirit, by Peter, makes 
known, for the first time on earth, the terms of remis- 
sion of sins in the name of Jesus, as that day brought 
down from heaven. The oracle says: Hear these 
words, and proceeds with the testimony. Our friend 
hears. The oracle says: Believe, or be assured that 
Jesus has been made both Lord and Christ. Our 
friend believes. The oracle says: Repent. Our friend 
resolves to repent or change his mind, and follow the 
Lord. The oracle says: Be baptized in the name ot 
Jesus Christ for the remission of sins. Our friend 



THE GOSPEL DELINEATOR AND SURVEY. 57 

gladly obeys, as three thousand did who gladly received 
his word and were baptized. He now rejoices in citi- 
izenship in which is remission of sins, just as all may 
rejoice, who have been "instructed into the kingdom." 

Fourth — Our friend comes to you again saying: You 
have given me the right book again. Now I have 
learned the way into the kingdom by the teaching of 
the Holy Spirit, and have obeyed, and by faith in God's 
word am enjoying the remission of past sins in the 
kingdom. But T come to you for further instruction. 
In the book you gave me I learn that those who had 
complied with the terms of remission or citizenship, 
"continued steadfastly in the apostles doctrine," which 
will be the service of citizenship. If you have a book 
on that subject, written by inspired apostles, I desire 
the benefit of its instruction. 

ISTow you are called upon to adjust your lamp to 
shine upon the path of Christian duties, which are con- 
stantly recurring duties, requiring steadfast service ; and 
you give him a copy of the Epistles, which are all 
addressed to christians or churches, to teach them how 
to live Christainly. 

He reads and practices day by day, and year by year, 
and finally comes to you for the last time, and says : 
O, sir, you have given me the right book every time. 
This last book you gave me says; "Add to your faith 
virtue; and to virtue, knowledge; and to knowledge, 
temperance; and to temperance, patience; and to 
patience, godliness: and to godliness, brotherly kind- 
ness; and to brotherly kindness, charity." All these 
I endeavor "steadfastly" to practice, that I may attain 
to that abundant "entrance into the everlasting king- 
dom." 2 Pet. 1:5-11. 

It also instructs Christians to "run with patience the 



58 THE GOSPEL DELINEATOR AND SURVEY. 

race that is set before us." Heb. 12:1. I am prac- 
ticing on that race, with the crown in view. 

Fifth— In this fifth and last visit of inquiry, he adds: 
I read in the last book you gave me, 2 Pet. 3:1-14 
that the heavens shall pass away, and the earth be 
burned up, and that we look for new heavens and a 
new earth. Now if you have a book of apostolic writ- 
ing that sheds light on' that subject, and opens the 
vision of the "everlasting kingdom," I am anxious to 
have a glance at it before I go hence. 

Now you are called upon for the last adjustment of 
your lamp to shine upon the path that leads into our 
heavenly home, a path starting in this life but disappear- 
ing amid the fogs of the valley of the Jordan of death. 
Lift the lamp higher and throw its flashes nigher to 
the other shore. You now give him a copy of the book 
of Revelation, the ne plus ultra, of the revealed will of 
God to man, the last division of "the word of truth ." 

With ecstatic delight our friend revels in the deline- 
ations and panoramic views, that spring to life before 
him, as the old apostle turns the divine telescope to 
the prophetic heavens, draws rays of light from the far 
distant Hebrew prophets, and with the spectroscope of 
testimony weaves them into the web of time, on which, 
with chromatic tints drawn from the millennial and 
everlasting ages, he paints a panoramic view of the 
world's history and the conflicts and triumphs of the 
Church. 

In telescopic photograph, the new heaven and new 
earth stand forth in life like proportions, and graphic 
rainbow sheen. And there is no more sea. The great 
commercial highway of nations will not be needed 
there. No more curse, no more death, no more sor- 
row, no more crying, no more pain, are seen or known. 



THE GOSPEL DELINEATOR AND SURVEY. 59 

The New Jerusalem, the capital of the new earth, 
fifteen hundred miles square, and same in elevation, 
with gold paved streets, and open pearly gates inviting 
happy entrance, and lighted by the glory of God and 
the lamb, shines from its lofty summit, like a city set 
on a hill, and cannot be hid. Another glance through 
the telescope presents an interior photograph, in which 
the throne of God, once more among men, looms up 
as the great commanding central figure, honored with 
the presence of God and the Lamb. The good and the 
holy of all ages are there; our loved ones gone before 
are there, and Jesus our best friend is there, in "the 
realms of the blest," of which we sing, with responsive 
echo: "But what must it be to be there?" 

Then the bill of fare presents rich viands and spark- 
ling nectar, delicious enough to tempt the delectation 
of an epicure. The ambrosial fruit of the tree of life, 
of perennial verdure, yields monthly supplies. And 
the "sweet and sparkling water" of the river of life, 
clear as crystal, supplies tempting nectar fit for gods. 

Separation from the tree of life in the first Paradise 
caused man to be mortal. "Dying thou shalt die." 
The flaming sword still keeps the way of the tree of 
life, and man is still mortal. Admitted to the tree of 
life again he becomes immortal. But the tree of life is 
still within the Paradise of God, and man, to have 
access must be permitted to enter through the gates 
into the city. Is there a passport provided? Yes. 
" The word of truth" extends from the first of Genesis 
to the last of Revelations, and carries man from the 
tree of life to the tree of life, giving the terms of sepa- 
ration (Gen. 2: 17), and the terms of re-admittance (Rev. 
22:14), which admitting passport reads: "Blessed are 
they that do his commandments, that they may have a 



60 THE GOSPEL DELINEATOR AND SURVEY. 

right to the tree of life, and may enter in through the 
gates into the city." 

Fellow mortal have you secured your passport? If 
not, it will stare you in the face from the "great white 
throne," which is not a "throne of grace" but a throne 
ofjustice^ from which earth and heaven shall flee away. 
Then secure your passport, and 

"When wrapt in flames, the realms of ether glow, 
And heaven's last thunder shakes frhe earth below, 
You, undismayed, shall, o'er the ruins smile, 
And light your torch at nature's funeral pile. " 



THE GOSPEL DELINEATOR AND SURVEY. 61 



VIII. 

GOD EVERYWHERE.— Jno. 4:24; Ps. 139:1-12. 



DELINEATION. 





Illustrations. 




Illustrations . 


1. 


Entomology. 


7. 


Attenuation of Matter. 


2. 
3. 

4. 

5. 

6. 


Microscopic Animalcula. 

Solars System. 

Telescopic Sidereal Heavens. 

Hydrostatics. 

Pneumatics. 


8- 

9. 

10. 
11. 
12. 


Electrical Experiments. 
Electric Telegraph. 
The Train' Dispatcher. 
Electro-Psychology. 
Teleology. 



SURVEY. 

RT) ATERIALISTIC skepticism, shrinking from an 
AX/ effort to comprehend the idea of an omni- 
present God, asks the question: How can God be 
everywhere at the same time? 

The question is significant, but has its birth in mate- 
rialism. As we cannot conceive of a man, or any 
material object, being in different localities at the same 
time, so it is difficult to think of God as in all places 
at the same time. But the difficulty lies in the con- 
ception of God as a material being, like a man. I pur- 
pose, therefore, in this paper, to examine the subject 
from a scientific standpoint, and from the material, 
progress up to the immaterial substances. 

The inspired Psalmist grasps the idea when he says: 
" Whither shall I go from thy spirit? or whither shall 
I flee from thy presence? If I ascend up into heaven, 
thou art there. If I make my bed in hell, behold thou 
art there. If I take the wings of the morning and 



62 THE GOSPEL DELINEATOR AND SURVEY. 

dwell in the uttermostjparts of the sea, even there shall 
thy hand lead me, and thy right hand shall hold me. 
If I say: Surely the darkness shall cover me; even the 
night shall be light around me. Yea, the darkness 
hideth not from thee, but the night shineth as the day; 
the darkness and the light are both alike to thee." 
(Ps. 139: 7-12.) 

This is sufficient to show that the thought, if not the 
phrase, "God Everywhere," is in the Bible, whether it 
is to us a thinkable entity or not. But Jesus says: 
"God is a spirit," (Jno. 4: 24), literally rendered, God 
is spirit. This lifts us out of the material or physical, 
and carries us into the realms of the spiritual, or im- 
material substances. I now proceed to draw some 
illustrations from several of the sciences, to aid us in 
grasping the thought, or, if you please, enable us to 
apprehend the incomprehensible. 

1. Entomology. — Go with me, if you please, and 
stand beside a city of millions of diminutive inhabi- 
tants, the home of a colony of ants. As you stand by 
this ant hill, and watch the movements of these little 
architects engaged in building and repairing their city, 
and storing up food, you see myriads of them, in regu- 
lar order, marching to and fro around their city, as 
busy as ants, and all apparently unconscious of your 
presence. ISTow imagine yourself listening to the con- 
versation of a little group of ants on the opposite side 
of their city, as they receive, with amazement and in- 
credulity, the report of one of their number, that there 
was a living being standing near their city and watch- 
ing them, who was capable of seeing them all at once, 
and noticing all the movements of the whole colony at 
one glance. Just then a spruce little ant steps to the 
front and says : You can't stuff me with that. We can 



THE GOSPEL DELINEATOR AND SURVEY. 63 

see only a small distance, and I can't think of a being 
so large and far-seeing as to take in our whole colony 
at one view ! Perhaps yon pity his incredulity. But 
then remember, he is only a skeptical ant, and perhaps 
he may be as excusable as skeptics who have had bet- 
ter opportunities. 

2. Microscopic Animalcula. — We next visit a col- 
ony of animalcula in a glass of clear water. Here, 
possibly, we may find some human beings skeptical in 
regard to the very existence of these animalcules in 
the water. But the oxy-hydrogen microscope reveals 
them. I have seen the image of a single drop of water, 
magnified to about twenty feet in diameter, cast upon 
a screen, and the shadows of the invisible inhabitants, 
of various sizes and shapes, living and moving, and 
chasing each other, and fighting, like uncaged animals 
iu a menagerie. And all these in one drop of water. 
We now return to our glass of water. And here comes 
our little ant for a drink, and falling in, struggles hard 
on the surface of the water to get out of the tumbler. 
Now we ensmall ourselves, and get down into the wa- 
ter among the invisible denizens, and hear their sur- 
mises, and theories, and doubts. As they look up and 
see that great monster, the ant, struggling on the sur- 
face like a great black cloud in agony, one expresses 
the opinion that it must be a thunder cloud stranded. 
One ventures to suggest that it is a living being, as its 
actions resemble those of live animals. Another says: 
You can't convince me of the existence of a living 
being as large as that, and so many thousand times 
larger than we are ! This is a skeptic of diminutive 
size, it is true, and the magnitude of our former skep- 
tical ant is the subject upon which he is skeptical. 
Possibly he is a confirmed skeptic. 



64 THE GOSPEL DELINEATOR AND SURVEY. 

From this lesson we learn that organic life exists far 
removed into the realms of invisibility, and in organ- 
isms so infinitessimally small as to require magnifying 
some hundreds of times, to bring them within the scope 
of human vision. Then, why should a man doubt the 
existence of organic beings in the spirit world, though, 
as yet invisible to fleshly eyes? 

3. The Solar System. — Now, go with the astron- 
omer into the solar system. He measures the distances 
of the planets from the sun, computes their periods of 
revolution, weighs them in the balances of creation, 
and admits that the sun, the great central orb, exerts 
a power over them all that holds them in their orbits, 
regulates their speed, and maintains the harmony of 
the system with the accuracy of a perfect chronometer; 
and that even Neptune, running on the outside track, 
twenty-eight hundred and fifty millions of miles away, 
yields to the potency of this solar influence, and is 
conducted safely along its remote and solitary way on 
a journey of one hundred and sixty-five years in a 
single revolution. 

Admitting this wonderfully accurate and all-pervad- 
ing influence of the sun, an inanimate object, is it not 
almost self-stultification to deny the existence of an 
overruling intelligence? 

4. Telescopic Sidereal Heavens. — We accompany 
the astronomer into the sidereal heavens. After per- 
sistent efforts .for years, he conquers a parallax, and 
measures the distance of a few of the fixed stars lying 
on the hither verge of the illimitable. He then turns 
his telescope to take in the stellar inhabitants of the 
realms beyond. As, with increased magnifying power, 
he probes the depths of the heavens, star after star 
comes into view, lying far off' upon the frontier of 



THE GOSPEL DELINEATOR AND SURVEY. 65 

hitherto unexplored invisibility, until he seems to have 
almost reached the bounds of naming space and gauged 
the contents of the immeasurable sphere of the sidereal 
heavens. Then, admitting that each fixed star is a 
central sun to some stellar system, as our sun is to the 
solar system, he sees those stars clearing the way before 
us, and closing in behind us, as our sun, like a great 
locomotive, with its train of planetary and cometary 
cars, rushes along its track in a great orbit that spans 
eternity, around some other great center, which may 
possibly be the throne of the God of the universe. 
With such a field before him, the great astronomer, 
Isaac Newton, unbosomed the sublimity of his impres- 
sions in the significant expression, "The undevout 
astronomer is mad." But grosser minds than his 
may gaze, perhaps, unmoved, and cling to the sensuous 
and material. 

5. Hydrostatics. — Returning from our sidereal ex- 
cursion, we draw a lesson from Hydrostatics. I con- 
struct a box one foot square inside, and a thousand 
feet long. 1 place this in a horizontal position, with 
the lid screwed down tight, and fill it with water, leav- 
ing a small aperture through the lid at each end. I 
stand at one end and you at the other. I press the 
water in the aperture with a force of, say ten pouuds 
to the square inch; and you perceive the water forced 
up through the aperture at your end of the box with 
the same force, though a thousand feet away. You 
apply your hand to the orifice to hold the water down, 
and every impulse I give the water here, you feel with 
equal force against your hand. I insert a tube in each 
orifice, and as I fill my tube with water yours fills at 
the same time to the same level. If I force water down 
my tube with any given force, I, at the same instant, 



66 THE GOSPEL DELINEATOR AND SURVEY. 

force it up yours with like power; and yet I am a 
thousand feet away. 

6 Pneumatics. — We go to the air pump for a lesson. 
Suppose the receiver of the air pump has a capacity of 
one cubic foot, and the exhausting cylinder a capacity 
of one-tenth of a cubic foot. Then, at the first stroke 
of the piston, one tenth of the air would be withdrawn 
from the receiver, but the remaining nine-tenths would, 
by its elasticity, occupy the entire space in the receiver. 
And the next stroke of the piston would take out one- 
tenth of the remainder, and so on till you can exhaust 
no more. And still a small fraction of the air remains, 
and occupies the entire space of the receiver. If, then, 
a portion of the atmosphere can adjust itself to fill the 
entire space, whether large or small, and we call it a 
material substance, can we not conceive of an immate- 
rial substance, as spirit, occupying the entire space of 
a human body, whether large or small, in infancy or 
manhood, as taught in the Problem of Human Life, 
or of the Divine Spirit, God himself, pervading all 
space. 

7. Attenuation of Matter. — I now return to our 
hydrostatic box, one foot square in the clear, and one 
thousand feet long; take off the lid and empty out the 
water. I will now fill the box five times without 
emptying it, and then send another substance through 
from end to end without the least interference from 
the presence of those five substances. I commence 
with the grossest material. I have here a mountain 
or pyramid of cannon balls, four inches in diameter. 
Three of these will just reach across the box, and 
twenty-seven will just fill a cubic foot. And, as the 
box is one thousand feet long, twenty-seven thousand 
cannon balls will just fill it full, with room for not one 



THE GOSPEL DELINEATOR AND SURVEY. 67 

more. I next fill it with bullets, which will roll down 
and fill the interstices amongst the cannon balls. I 
then fill it with small shot, which will permeate the 
spaces amongst the bullets. I now pour in sand to fill 
up the spaces amongst the shot. I finally fill it with 
water, even full, and screw down the lid, and then per- 
form all the experiments suggested in the lesson on 
hydrostatics. I now insert a wire in each end of the 
box, reaching into the central cannon ball, and connect 
the other ends of the wires with the positive and nega- 
tive poles of a galvanic battery, or heavily charged 
Leyden jar, and send a current, or a charge, of electric- 
ity through the box fro'm end to end. Thus from the 
grosser material we have introduced those more and 
still more refined, until electricity, more refined or 
sublimated than either, walks through the midst of 
them unmolested, and with a power that bids defiance 
to either and all of them. 

Then can we not conceive of spirit as still more 
sublimated than electricity, and a more permeating, 
all-pervading, and enduring substance, with a power 
more persistent, self-asserting, and vitalizing? 

8. Electrical Experiments. — The lecturer, with his 
electrical machine and Leyden jar, will send a charge 
of electricity through the muscles and nerves of a row 
of ladies and gentlemen extending around a large hall, 
clasping each other's hands, and connected with the 
opposite poles of the battery. And each will have a 
feeling sense of the presence of electricity, while the 
last one in the circuit and the first, precisely at the 
the same instant, would act out the involuntary prompt- 
ings of electro-muscular dynamics. He will exhibit 
the electrical kiss, the magic dance, the insulated 
human electrical reservoir, the magazine explosion, 



68 THE GOSPEL DELINEATOR AND SURVEY. 

and numerousother fantastic feats of that highly atten- 
uated substance called electricity. 

9. Electric Telegraph. — From the time Franklin 
lassoed the lightning steed with his kite string, it had 
scarcely risen above the dignity of a scientific play- 
thing, till Morse harnessed it to his telegraph, and 
bid it bear the messages of "thoughts that breathe in 
words that burn" along the trembling wire. Now, 
this highly attenuated substance, pervading the whole 
atmosphere, though not supposed to think for itself, 
has become the custodian of human thoughts in their 
transit from point to point, over mountains, and rivers, 
and valleys, and plains, and under ocean's depths, till 
the ubiquity of man is almost practically established. 

10. The Train Dispatcher. — In no position in life, 
perhaps, does man approach nearer to omnipresence 
than in that of the train dispatcher. He holds in his 
hands the lives of thousands of human beings. He 
knows in his office, at every hour of the day and night, 
just where every train on his road is moving or stand- 
ing. The conductor of a train, though hundreds of 
miles away, is warned of a broken bridge, a washout, 
a wrecked train, or other obstructions, and he avoids 
the danger and saves the lives of his passengers. 

But the~ train dispatcher can will the destruction as 
well as the safety of his passengers. He can order a 
train to a certain point in a given time, knowing that 
the result will!be the collision of two trains in round- 
ing a point over a mountain precipice, where both 
would be precipitated into certain destruction. The 
conductor who would disregard the warning of the 
train dispatcher, and stubbornly run his train into 
danger and imperil the lives of his passengers, would 
be held culpable. God, the great train dispatcher of 



THE GOSPEL DELINEATOR AND SURVEY. b^ 

the universe, has warned men of the danger of contin- 
uing in a certain course. If they will not heed it, will 
they not be as culpable as the conductor who disre- 
garded the warning ? 

The train dispatcher is only a human being, and if a 
man can thus know the whereabouts and control the 
destinies of thousands of his fellow beings, though 
hundreds of miles away, can we not conceive of a 
being superior to man, who knows and controls our 
destinies? And is it not more reasonable to believe in 
such a being than to suppose that we are the highest 
intelligences in the universe? 

11. Electro-Psychology. — A book was published 
some years ago on electro-psychology, taking the posi- 
tion that God is a spirit, and that electricity is his 
body. As electricity pervades the whole atmosphere, 
so the Divine Spirit, more sablimated, is more omni- 
present and powerful, and being an intelligent entity, 
rules and controls all else. I merely refer to this as a 
kind of stepping stone in the transition from material 
substances to immaterial substances and intelligent 
entities, and the final great intelligent first cause, the 
controller of all, the being we call God. 

12. Teleology. — A thousand years before the star of 
Bethlehem led the Magi of the East to inaugurate that 
thousand mile journey to see the Babe of Bethlehem, 
the poet laureate of Israel wrote : "The heavens declare 
the glory of God and the firmament showeth his handy- 
work." (Ps. 19:1-6.) David saw teleology, or evi- 
dence of design, in the works of creation. The works 
of God and the word of God shed mutual light upon 
each other. And the intelligent student of the Bible 
sees evidence of design in all departments of nature. 
Confiding in the divinely confirmed proposition, that 



70 THE GOSPEL DELINEATOE AND SUEVEY. 

"God hath spoken to us by his Son," he walks abroad 
under the starry dome of the temple of God's creation, 
amid countless manifestations of creative power, and 
draws inspiration from both volumes, whose pages are 
radiant with the light of eternity, proclaiming- the 
majesty and goodness of a God everywhere. — Published 
in Christian Quarterly Review, January, 1883. 



THE GOSPEL DELINEATOR AND SURVEY. 71 

IX. 
THE ENTHRONEMENT OF MIND. 



Baccalaureate Address delivered before the Graduating Class 
of Daughters College, Platte City, Mo., June 15th, 1882, 

BY G. R. HAND. 



Young Ladies and Gentlemen of the Graduating Class : 
Cycles of days, aud weeks, and months, and even 
years have rolled into eternity, burdened with the 
memory of your earnest struggles, and heartaches, 
and headaches, and triumphant masteries you have 
achieved in overcoming the obstacles that obtruded 
themselves defiantly in your pathway, since you en- 
tered upon the curriculum of your college course. 
And now the time has arrived, when your successful 
triumph, attested by your diplomas, shall introduce 
you to society and to the world, and invite you to step 
forth into the arena of active life, and commence the 
varied and arduous duties of real and earnest life, and 
the labors of love in the respective fields for which 
your past achievements have qualified you. 

Young ladies and gentlemen, as a theme appropriate 
to the occasion, I have selected "The Enthronement of 
Mind," to the consideration of which I now invite 
your earnest attention. 

In "The Empire of Mind" we might, perhaps, find 
a wider field. But in "The Enthronement of Mind" 
we shall find more active and earnest work. 

ANALYSIS OF THE THEME. 

Those familiar with mental and moral philosophy, 



72 THE GOSPEL DELINEATOR AND SURVEY. 

require at my hands no definition of mind in its anti- 
thetical relation to matter. We will let it stand forth 
as the regnant entity in the dominion of thought. 
Throne implies eminence, elevation, control, authority, 
power, dominion. Enthronement means on the throne, 
and may imply the act of placing upon the throne, or 
the state of occupying that eminence. 

And now, young ladies and gentlemen, in all these 
years of your literary calisthenic exercises, and scien- 
tific gymnasia, the cynosure, beaming from the Hill of 
Science, and upon which your eyes have been steadily 
fixed, has been the enthronement of your minds. 

You this day pause upon the eminence you have at- 
tained, and retrospect the path that lead you up, and 
the activities that enabled you to reach, and stand up- 
on the first summit in your upward course, which is 
but the commencement of the main struggles of life, 
in scaling those loftier heights which your present ele- 
vation brings within the scope of your vision. Hence, 
this day, though closing your college course, has been 
very appropriately called " Commencement Day." 

In the order of creation we find first the mineral 
kingdom. But, from the forms of inorganic matter, 
igneousl or stratified rock, aquatic, or aerial oceans, 
with the potencies that upheave, depress or agitate 
them, there comes no evidence to us that they exercise 
the prerogative of mind, which we call thought. And 
we conclude that in this vestibule of creation, we have 
not yet penetrated the dominion ol mind. 

Next in order comes the vegetable kingdom. Here, 
organic ^forms of vegetable life, numerous, various, 
multiform, look down upon us from their mountain 
homes, peep up at us from the valley beneath, or smile 
in our faces along our pathway, as if they would speak 



THE GOSPEL DELINEATOR AND SURVEY. 73 

to us; while the atmosphere, redolent with the rich 
fragrance of blooming flowers, bears to our nasal or- 
gans a voluptuous cargo of exhalations, like the odors 
wafted from the garden of the Hesperides. But, from 
all the forms and potencies of the vegetable kingdom, 
there comes no evidence of the exercise of thought 
on the part of vegetable life. We conclude then, that 
in God's arbor, we have not yet entered the domain of 
mind. 

Next comes the animal kingdom, and earth, sea, and 
air, are all vocal with the evidences of animal life. 
But, from zoology, ichthyology, or ornithology, from 
the roaring of the lion in the forest, the barking of the 
sea lion in his aquatic home, or the carol of the timid 
warbler upon his aerial perch, man has hitherto tailed 
to draw from these animals, through any interpreta- 
tion of their language, the first evidence of the exer- 
cise, on their part, of those thinking and reasoning 
faculties which we attribute to that spiritual entity in 
man, denominated mind. We realize then, that even 
in this third vestibule of creation, we have not yet pen- 
etrated the domain of mind. 

Last comes man. And now we begin to feel that 
after passing through devious windings, portals, laby- 
rinths, and vestibules, the pentralia of the inner tem- 
ple begins to unfold and reveal to us the light of 
the presence chamber, the citadel of the empire of 
mind, and we begin to look around for the evidences 
of the Enthronement of Mind. 

As man is the first being we have found in our up- 
ward progress through the halls of creation, in which 
reason, or mind, is the distinguishing characteristic, 
it will be in order, at this point, to consider the ques- 
tion: 



74 THE GOSPEL DELINEATOR AND SURVEY. 

WHAT IS MAN? 

More than a thousand years before the introduction 
of the Christian Era, the poet laureate of Israel, the 
prophet and king, asked the question in this style: 
" When I consider thy heavens, the work of thy fin- 
gers, the moon and the stars which thou hast or- 
dained; what is man that thou art mindful of him? 
and the son of man that thou visitest him? For thou 
hast made him a little lower than the angels, and hast 
crowned him with glory and honor. Thou madest 
him to have dominion over the works of thy hands." 
(Ps. 8: 3-5.) 

Here is the authorized enthronement of mind, by 
the mandate issued at the beginning of creation. And 
man is crowned and given dominion over the works of 
creation, including by special mention, in the context, 
the whole animal creation, terrestial, marine, and 
aerial. It should be noticed that while this recognizes 
mind in nothing below man, it does recognize mind 
above man, the Creator. 

With the question, What is Man? I invite you, 
young ladies and gentlemen, to accompany me on an 
excursion of inquiry. God has furnished us with two 
volumes from which material may be drawn to replen- 
ish the great storehouse of knowledge. These are the 
volumes of nature and of revelation. They will throw 
light upon each other. Into this field, then, I invite 
you to enter, with the injunction that in all your ex- 
cursions, explorations and examinations in the great 
laboratory of nature, the machine shop of the uni- 
verse, you avail yourselves of the advantage of the 
rays of light from the volume of inspiration, by 
which new lustre and radiant beauty will be added to 
the works of grandeur and magnificence. 



THE GOSPEL DELINEATOR AND SURVEY. 75 

In the passage quoted, the status of man is given 
as between angels and the animal creation; a little 
lower than the former, and regnant over the latter. 
The term man is used in its generic sense, including 
the race. In the realm of mind, women may honora- 
bly compete with men for the literary crown, and I 
have seen young ladies excel young gentlemen in the 
same class in geometry. 

What is man? 

1. From the standpoint of the chemist in the labora- 
tory of nature, the answer, as extorted by retort and 
crucible, gives the analysis of a few elementary solids 
and fluids, and their combinations. 

2. The physiologist subjects him to the lancet, the 
knife and scalpel, and evolves an answer freighted with 
flesh and blood, bones and sinews, muscles and ten- 
dons, veins and arteries, joints and ligaments, nerves 
and brain, tissues and membranes, cellular and fibrous, 
vital organs and organs of locomotion ; all wrapped in 
an envelope of epidermis and cuticle, with an orna- 
mental label of nails and hair. 

3. You ask the naturalist for a definition of man, 
and he tells you that man is an animal. But that defi- 
nition will not distinguish a man from a horse. It is 
sufficiently inclusive but not exclusive enough. Then 
we will select some variation, and eliminate from a 
group, including man, all that vary in that particular. 
And from the group forthwith are eliminated all the 
quadrupeds, decapods, centipedes, millepeds, and mul- 
tipeds in general, and man is left with the bipeds. 
But bipeds will include the fowls ; so we select another 
variation, and eliminate the feathers, and man stands 
before you with the invisible garb, aud euphonious ap- 



76 THE GOSPEL DELINEATOR AND SURVEY. 

pellation of Plato's man : " A two-legged animal with- 
out feathers." 

4. The scientist, thrusting aside the recognition of 
the superior mind of a creator, attempts to bring man 
through by some sort of overland route; and proto- 
plasm, primordial germs, rnonerons, mollusks, mon- 
keys and men, with innumerable multitudes of inter- 
mediate and invisible flag stations all along the inter- 
minable route, flit by like stations on a railroad, till, 
at the terminus, your imagination is invited to accept 
as man, the spectre of evolution that stands before 
you, a veritable tramp, without so much as a check 
for his trunk, to show that he came by that road. 

5. Now let the light from the other volume be turned 
on, and see how beautifully it illuminates the dark pic- 
ture, and dispels the mists and fogs that overhung that 
obscure and semi-invisible road we were trying to ex- 
plore. Accompany me, if you please, to the world's 
great zoological garden at the original homestead of 
father Adam, the representative man, and see him 
reviewing his stock as the animals pass before him in 
pairs, each with its companion. As the last pair dis- 
appears, the organic truth is impressed upon his mind, 
that it was not good that man should be alone, while 
companionship blessed all the lower orders of creation, 
supplemented by the further fact that, among all the 
happy group there was not found a companion suitable 
for man. Already God had given man dominion over 
all the animal creation, and " put all under his feet." 
A companion suitable for man can hardly be expected 
from a class of animals divinely placed "under his 
feet." 

Now just at this place the development theory might 
crop out. There seems to be a dilemma, or trilemma. 



THE GOSPEL DELINEATOR AND SURVEY. 77 

Either the potencies of development had forgotten to 
develop a companion for man, or one must now be de- 
veloped, or else a creator must step in and provide 
one for the occasion. But our young man Adam 
would have a lonesome time in spending the years of 
his adolescence, waiting through a few millions of cy- 
cles, for the development of a companion. In mercy 
God cuts short the period of bachelorship, by placing 
Adam under the influence of divine chloroform, and 
performing the first surgical operation known to our 
race. And from the rib taken from his side near his 
heart, is formed a companion suitable for the man, to 
greet his waking with her smiles. Thus, not from 
"under his feet," but from his side, under his arm, and 
near his heart, is taken the one who is entitled to walk 
by his side, under the protection of his arm, and in the 
enjoyment of mutual affection. 

6. We now transfer our investigation to another 
field, and endeavor to learn what man is, by what he 
is capable of doing, and what he has done. In former 
days might be seen the slow team wending its way over 
the hills and through the valleys. Now, at the bidding of 
man, the ubiquitous iron horse comes bounding along 
on his iron track and, reversing the former practice, 
plunges through the hills and over the valleys, and bounds 
away over the plains with a speed that almost laughs 
at the wind. 

Not satisfied with the speed already attained, which 
outstripped all other locomotion, the ambition of man 
begins to look around for something to head off the 
iron horse; and not long is he compelled to wait. For 
our American philosopher, Franklin, had lassoed the 
lightning steed with his kite string, and brought it to 
the earth, where it stood champing and prancing, and 



78 THE GOSPEL DELINEATOR AND SURVEY. 

ready for service, till Morse comes along with his wires 
and batteries, and harnesses it to his telegraph, and 
bids it dash along its course upon the trembling wire 
with lightning speed, bearing its burden of "thoughts 
that breathe in words that burn," to be distributed 
along the way, or duly deposited at the far away ter- 
minus. 

At this juncture, the iron horse discovers in the 
lightuing steed a companion to accompany him in his 
rapid perigrinations. He wooes and weds her, and a 
new era in railroading celebrates the nuptials. 

To some things there is a limit; but it would seem 
that the rapid excursions of the lightning steed are 
destined to be limited only by the circumference ot 
this great round globe on which we live. 

A Cyrus Field conceives the idea of extending the 
telegraph across the ocean, to bring "good news across 
the deep blue sea" from our cousins on the other 
shore. But the rolling billows of the ocean furnish 
rather precarious footing for telegraph poles. Yet 
mind is bound to triumph over matter, and from the 
depths of the ocean is revealed a secret which had lain 
hidden for ages. 

The thermal waters of the Gulf stream meet the 
Arctic current at Newfoundland, compelling the ice- 
bergs to dissolve, and discbarge their cargoes of gravel, 
sand and soil, thus forming and extending the Grand 
Bank of Newfoundland. The sediment carried by the 
combined current had been deposited in the depths of 
the ocean and formed a plateau, extending from the 
American shore to the coast of Ireland. This plateau 
is just in the place it is needed, and discovered by the 
deep sea soundings of Lieut. Maury of the U. S. Navy, 
furnishes the bed upon which the trans- Atlantic cable 



THE GOSPEL DELINEATOR AND SURVEY. 79 

is laid, through which submarine telegrams leap with 
lightning speed, to bring young America face to face 
with the potentates of the old world. 

In this grand triumph of mind over all obstacles on 
earth, in air, or in ocean's depths, the first telegram 
that "passed through the sea," and, like Moses and 
the Israelites, sung the song of rejoicing on the other 
side, recognized the superior mind of him who 
"plants his footsteps in the sea and rides upon the 
storm." That queenly telegram, brief, pointed and 
suggestive, that pioneered the pathway of thought 
through the labyrinths of ocean's dark abysmal depths, 
was couched in the memorial and ever cherished lan- 
guage: "What hath God wrought?" 

The highly cultivated and finely polished minds of 
Grecian mythology, recognized superhuman mind in 
their deities, notwithstanding " the world by wisdom 
knew not God," and they offered sacrifice to an "un- 
known God." They represented their Jupiter, with 
his throne on Mount Olympus, panoplied with the 
scathing lightning and awe inspiring thunderbolt. The 
aspiring poet mounted his Pegasus and scaled the 
lofty heights of Mount Parnassus, the home of the 
Muses, to inhale more lofty draughts of poetic inspira- 
tion. 

But mind, as represented by young America, out- 
strips Pegasas, challenges the lightning, scales the 
lofty summit, besieges Jupiter on his mountain throne, 
spikes his thunder cannon, and wrests from his hands 
his death-dealing thunderbolt, bearing away his trophy 
as a present to science and the world, henceforth to do 
service in the capacity of a scientific international foot- 
ball. 

Perhaps it is in astronomy that the mind approaches 



80 THE GOSPEL DELINEATOR AND SURVEY. 

nearer the mind of God than anywhere else in the 
wide range of science. Into those realms where New- 
ton learned and expressed that sublime sentiment of 
world-wide fame. " The undevout astronomer is mad," 
let us now enter with modest reverence, as in the pres- 
ence chamber of the regnant mind of the universe. 

With pedestal firmly based on the earth, and sur- 
mounted by the far-reaching telescope, man turns the 
great glassy eye to any designated point of right ascen- 
sion and declination, and at his call the inhabitants of 
the stellar regions come floating into the field of vision. 
With carefully measured base line on the earth, and 
telescope at each extremity, he constructs a triangle 
with the apex at the moon, and now with two angles 
and included side measured, he is master of the whole 
triangle, and the 240,000 miles to the moon becomes 
an assured element. 

With this as a base, and the moon in its quadrature, 
he constructs another triangle, with the apex at the 
sun, and the hypothenuse measuring its distance from 
us. Finally, with the diameter of the earth's orbit as 
his yard-stick, he enters the sidereal heavens, and, by 
dint of perseverance, succeeds in conquering the par- 
allax of a few of the fixed stars. As, with increased 
magnifying power, the great glassy eye of the telescope 
is turned to the sidereal heavens, and new stars, 
worlds, and stellar systems rise to view, until the im- 
mensity of space merges into the illimitable, and the 
illimitable becomes an unthinkable entity. 

A decade of centuries before the "star of the east" 
inaugurated that thousand-mile journey of the Magi to 
the land of Judea, to see the infant Savior, the youth- 
ful shepherd poet had looked into the heavens, from 
the fields of Bethlehem's flocks, until his soul had 



THE GOSPEL DELINEATOR AND SURVEY. 81 

become suffused with that deep inspiration that, in his 
riper years, enabled him to give birth to the sublime 
language of the 19th Psalm : " The heavens declare the 
glory of God," etc. When he says: "There is no 
speech nor language, their voice is not heard," [cor- 
rectly rendered] he seems to be laboring to express the 
majesty of silence. Though they talk about the great 
mind that regulates them, yet, "their voice is not 
heard." No vocal sound from the revolving spheres 
of our solar system reaches our ears, though we might, 
on some clear night, listen to catch some floating 
sounds from the "music of the spheres." Then we 
may conclude that the "harmony of the spheres" may 
be found in the movements of the planets and stellar 
spheres, in loyal harmony with the law of their exist- 
ence, which is the true " poetry of motion." Recog- 
nizing this, the Psalmist, as a connecting link between 
the reference to the works of God and the word of God, 
says: "The law of the Lord is perfect," and we recog- 
nize this as true in the kingdom of nature, as well as in 
the kingdom of grace. 

The astronomer announces that at a given hour, on a 
certain night, in the coming year, there will be a total 
eclipse of the moon, visible on certain portions of the 
earth's surface, and the inhabitants of the designated 
localities, will rise from their slumbers, in the dead of 
night, to see the queen of the heavens veiled in the 
shadow of our earth. He foretells a total, annular, 
dark, or partial eclipse of the sun, visible along a des- 
ignated line on the earth's surface, and at the given 
time, the inhabitants of the favored regions, armed with 
improvised telescopes of smoked glass^will be on hand 
to witness the moon, in contravention of royal eti- 



82 THE GOSPEL DELINEATOR AND SURVEY. 

quette, pass between the audience and the face of his 
majesty, the sun. 

A transit of Venus over the sun's disk, is predicted, 
and the enthroned mind of the scientific world, steps 
forth, at the call of the nations, to furnish representa- 
tive men to make the required observations. The en- 
thronement of mind assumes new radiance as we enter 
the Holy of Holies, or the presence chambers of the 
universe, and converse with the regnant mind of cre- 
ation. 

We recognize enthroned mind, as a "power behind 
the throne," presiding over, pushing forward, and di- 
recting all the potencies and activities of man. 

Mind speaks, and the hidden power of steam bursts 
forth, and the steamer, the locomotive, the mill, the 
factory, yield to its impulse, until the earth almost 
trembles beneath the rolling wheels of agriculture, 
manufacture, and commerce, under the steady control 
of the enthroned mind. 

The lightning steed played wildly in the atmosphere, 
till the enthroned mind of a Franklin curbed its wild 
career, a Morse harnessed it, and a Cyrus Field sent it 
on its submarine mission, and to this day, it conveys 
its messages at the mandate of enthroned mind, at 
every depot or station the world over. 

The printing press that daily, weekly, monthly, and 
yearly rolls out streams of instruction for the eager 
minds of teeming millions, is but the instrument 
through which enthroned mind proclaims its sovereign- 
ty, asserts its potency, and sends forth its power to move 
the world. 

Since we are compelled to recognize the controlling 
power of mind, in the adaptation of all the machinery, 
potencies and industries of man, how is it possible tor 



THE GOSPEL DELINEATOR AND SURVEY. 83 

us to regard the more perfect adaptation of the powers, 
and accurate movements of the planetary system, as the 
result of chance? 

We are constrained to look once more into the solar 
system. While Uranus was regarded as the exterior 
planet in our system, some unaccoutable perturbations 
were discovered in its movements. Leverrier set out 
to discover the cause, in lull confidence that " the law 
of the Lord is perfect" in this field. The solar sys- 
tem, as then known, was weighed in the balances of 
creation, and found wanting. To complete the har- 
mony of the system, a planet of a certain size, revolv- 
ing in an orbit of over twenty-eight hundred and fifty 
millions of miles from the sun, performing a revolu- 
tion in one hundred and sixty-five years, and now in a 
certain part of its orbit, must be discovered. "The 
law of the Lord is perfect." Mathematical science 
demonstrates it, and it must be there. He writes to 
an astronomer in charge of an observatory, directing 
him to turn his telescope to a certain point in the hea- 
vens, giving right ascension and declination, and dis- 
cover a new planet as above described. Soon the pen- 
etrating eye of the telescope rests upon the unknown 
wanderer of the skies, within on degree of the desig- 
nated place, fully answering the description, and ac- 
curately running on schedule time. And now, while 
the planet Neptune continues to roll its ample rounds 
on the outside track of creation, and " hum the wild 
eternal bass in nature's anthem," does not teleology in 
the machinery of the universe compel us to recognize 
the controlling influence of enthroned mind at the 
helm to guide it all. 

But God has "visited" man in the person of Jesus 
the Christ, through whom the regnant mind of the uni- 



84 THE GOSPEL DELINEATOR AND SURVEY. 

verse, has come into communication with the en- 
throned mind of man. "God hath spoken to us by 
his Son," and the words of the message were providen- 
tially crystalized in the Greek language, which after- 
wards ceased to be a living and changing language. 
And now the unchanged thoughts of God, are brought 
to light through the analysis of those crystals, and, 
though the current of modern theology may become 
turbid, we can go to the fountain head. 

Those of you who have earned the Baccalaureate de- 
gree, have enthroned your minds on this vantage 
ground, and secured the key that unlocks this store- 
house of knowledge, and confers a power and influ- 
ence that almost enables you to move the world. 

Rising above the smoke of Babylon, and the fogs of 
the valley below, you can quaff, fresh at the fountain 
head, the streams of inspiration as they leap, spark- 
ling and bright, from the crystal fount. You can leave 
behind you many of the vexed questions of modern 
theology. They sprang up amid the dark mists of the 
valley below, and, at the fountain head, will not appear 
as disturbing elements, or as factors in the great prob- 
lem of Christianity, as you imbibe the health inspiring 
streams of salvation, just as they flowed from the lips 
and pens of Jesus and the apostles. In this, as a mir- 
ror, you behold the glory of the Lord. Here you learn 
what God has done for the salvation of men, in send- 
ing his son; what Christ has done for us in his life, 
sufferings, death, burial and resurrection and glorious 
triumph over death; and what man must do to enjoy 
that salvation. The question: "Will not something 
else do?" or, "Can't I be saved without obedience?" 
will not meet you there, as it is the offspring of a 
semi-disloyal spirit of a post-apostolic period. 



THE GOSPEL DELINEATOR AND SURVEY. 85 

And now, young ladies and gentlemen, our pleasant 
excursion must soon terminate, and you will be intro- 
duced to the world to go forth and fill your places in 
the busy walks of life, to act your parts in the moving 
scenes of the world's great history. Let me impress 
upon you this parting injunction: Determine to be 
something and do something in the world. Be living, 
active factors in the great problem of life. Resolve to 
make your mark in the world, and set that mark high, 
and show what man, or woman, is capable of doing, 
by acting it out in the living present, and illustrating 
it in the usefulness of a well spent life. So live that 
when you depart, the world will be better for your 
having lived in it. In all your doings, keep before 
you, as an ever present reality, the example of the 
Great Teacher who " went about doing good." Com- 
bine in your lives, the Philosopher and the Christian. 
To the bold and aggressive spirit of philosophic in- 
quiry, add the soul-subduing and soul-renewing spirit 
of the meek and lowly Jesus. Let your lives be so in- 
wrought with the pure, and the good, and the holy in 
society, as to impress upon the great heart of the 
Christian community, a realization of the necessity 
of your living and active presence as constituent ele- 
ments. 

Let your lives be so blended with the lives and sym- 
pathies of mankind, and the living issues of the day, 
as to embalm your memories in the affections of the 
great brotherhood of man, that, when you shall be 
called upon to pass over the river and gather fresh lau- 
rels on the other shore, you will need no monument 
of cold marble, to point future generations to the par- 
ticular spot where repose the mortal remains of your 
once active body. But better, far better than marble 



86 THE GOSPEL DELINEATOB AND SURVEY. 

monument or brazen pedestal, you will have erected a 
living monument, in the living and glowing hearts of 
an appreciative community. Your labors of love will 
have so enthroned you in the hearts of the living, that 
your fond memory will float upon the breezes as they 
sing your requiem, and deeply enthroned in the affec- 
tions of succeeding generations, as the years roll 
along, you will be "Ever remembered by what you 
have done." 



THE GOSPEL DELINEATOR AND SURVEY. 



87 



SURVEY NO. 1, ESTABLISHING THE BEGW. 
KING CORNER. 



DELINEATION. 



S. 9, T. 3 N., JR. 4 W. 





1 






4 












ijj 






3 






X 


— 




jL 


b. 




2 
1 






5 


4 


3 2 


1 


1 


2 


ILl 


5 






1 


1 
2 I 


1 i 


3,1 









6 


5 


4 


3 


2 


! 


7 
18 


8 
17 


9 
16 


10 
15 


11 
14 


12 
13 


19 


20 


21 


22 


23 


24 


30 
31 


29 
32 


28 
33 


27 
34 


26 
35 


25 
36 



SURVEY. 

" TTTHUS saith the Lord: Stand ye in the ways, and 
i 6ee and ask for the old paths, where is the good 
way, and walk therein, and ye shall find rest for your 
souls. But they said: We will not walk therein." 
(Jer. 6:16.) 

Here is the divine authority for the survey. There 
were too many ways then, as now. We are instructed 
to inquire for the old paths. Some of them are too new; 
but they are still in the plural number. We are next 
to ask for the good way, and walk in it, and find rest. 
This shows that amidst the plurality of human ways, 
God has one way, in which we may find rest, and that 
is the Scriptural way, which it is my purpose now to 



88 THE GOSPEL DELINEATOR AND SURVEY. 

survey, notwithstanding many say, " We will not walk 
therein." They love their own ways better. 

I now call your attention to the Delineation or^plat of 
the survey, using the plan of the United States survey 
of public lands for illustration. 

A public survey consists of a whole State or part of 
a State. The first thing done is to run a true meridian 
line near the center of the^survey, known as the prime 
meridian, indicated in the delineation by the heavy 
north and south line, marked 1ST. and S. All ranges of 
townships count east and west from this line through- 
out that whole survey. 

They next run a line east and west, called the base 
line, indicated by the heavy line, marked E. and W., 
intersecting the prime meridian at a. All townships 
count north and south from this line, as indicated by 
the figures. 

Now, suppose a man applies to a surveyor to locate 
and survey for him a piece of land, designated by the 
initials and figures at the head of the delineation. 
They are the abbreviations of section nine, township 
three north, range four west. 

The surveyor finds the right number of section, town- 
ship, and range, and surveys the land. After a time 
the man comes to the surveyor and'j3ays: "Sir, you 
have surveyed the wrong land for me; another man 
has come with a patent for that section." The sur- 
veyor examines and fiuds his survey is all right in 
course and distance, and will close and prove, accord- 
ing to deed or patent. He then examines the abbrevia- 
tions, for there are many sections, townships, and 
ranges of the same number — many " ways," and he must 
inquire for the right one. Section 9, all right; town- 
ship 3, all right; north, all right; range 4, all right. 



THE GOSPEL DELINEATOR AND SURVEY. 89 

"I have given you the right number of section, town- 
ship, and range; then where is the trouble?" u But 
what about that W. at the end?" u Ah, there is the 
mistake, sure. I did not notice that; having never 
surveyed west of the prime meridian, it never occurred 
to me that it might be west instead of east. From 
overlooking a single letter, W., as though it were a 
non-essential, he has located the land just forty-two 
miles out of place. The townships are six miles square, 
each divided into sections of one mile square, making 
thirty-six sections, and numbered as indicated by the 
figures in " township sectionized," above. 

Now, for the infallible reading and following : Stand 
at the intersection of the prime meridian and base line 
at a, and read the abbreviations reversed. W. says go 
west, and R. 4 tells you how far to continue west, and 
brings you to range 4 west. Now you know the land 
sought is somewhere in that range. You are now at 
the point 6, and N. turns you north, and T. 3 continues 
you on that line to township three, at the point c. We 
now enlarge that township and sectiouize it, as seen on 
the right. You now run west from c, which is the 
southeast corner of the township already found, to the 
point <i, due south of section nine. Then run north to 
e, which is the southeast corner of the section sought. 
Now you know you are at the right corner to begin. 

With like certainty I now proceed with the scrip- 
tural survey to establish the "place of beginning." 

At the intersection of prime meridian and base line 
I read: U I will raise them up a prophet from among 
their brethren, like unto thee, and I will put my words 
in his mouth; and he shall speak unto them all that I 
shall command him. And it shall come to pass that 
whosoever will not hearken unto my words which he 



90 THE GOSPEL DELINEATOR AND SURVEY. 

shall speak in my name, I will require it of him." 
(Dent. 18:1849.) 

As all are required to hear that prophet, we go in 
search of him, and survey the way to find him, that 
we may walk in his way. As all the stakes at corners 
of townships and sections in timber countries have wit- 
ness trees, so we will examine the scriptural witness 
trees at each point. 

First stake to establish — Who is that prophet, and 
has he come? Witness trees a (Acts, 3:22), Peter 
quotes this language and applies it to Jesus ; b (Acts, 
7:37), Stephen quotes it and applies it to Jesus. Drive 
down your stake there. 

Second. — Has he received the words? Witness trees 
a (John, 6:68), Peter said: "Thou hast the words of 
eternal life." b (John, 12:49), Jesus says: "The Fa- 
ther who sent me gave me a commandment, what I 
should say and what I should speak." c (John, 17:8): 
"For I have given to them the words which thou 
gave3t me." Drive down a stake there. 

Third. — Did Moses, the former law-giver, ever ac- 
knowledge the transfer of the authority to Jesus f 
Witness tree, Mat. 17:1-9. On the mount, with Peter, 
snd James, and John, Moses and Elijah present and 
concurring, God made the transfer to Jesus, in a voice 
from heaven, in the authoritative language, "Hear ye 
him." Drive down your stake. 

Fourth. — Where has he deposited the words? Wit- 
ness trees: a (John, 17:8): "I have given to them 
[the apostles] the words." b (John, 17:14): "I have 
given to them thy word." c: "As thou hast sent me 
into the world, even so also have I sent them into the 
world." (John, 17:18.) d (2 Cor. 5:19): "And hath 
committed unto us [the apostles] the word of reconcil- 



THE GOSPEL DELINEATOR AND SURVEY. 91 

iation." So he gave the words over to the apostles, 
with like authority, so all are required to hear them. 
Drive down jour stake. 

Fifth. — Has he formulated these words of authority 
in the apostles' hands? Witness trees : a (Mat. 28:18- 
19): The commission is that summary, b (Mk. 16:15- 
16): Terms of salvation in the commission, c (Lk. 
24:46-47) : Remission in his name, in commission, d 
(John, 20:21-23): Authority to announce terms of re- 
mission, given to the apostles, in the commission. So 
the commission conveys the terms, or words of author- 
ity. Drive a stake there. 

Sixth. — Were they required to begin at any certain 
place? Witness trees: a (Lk. 24:47-49): "And that 
repentance and remission of sins should be preached 
in his name among all nations, beginning at Jerusa- 
lem." b (Acts, 1:4), Jesus '• commanded them that they 
should not depart from Jerusalem, but wait for the 
promise of the Father." c (Acts, 2:1): Then Jerusa- 
lem was to be the place of beginning. So you may 
drive down another stake. 

Seventh. — Was the time to begin enjoined? Witness 
trees : a (Lk. 24:49) : "But tarry ye in the city of Jeru- 
salem until endued with power from on high." b 
(Acts, 1:4-5) : "But wait for the promise of the Father; 
* * * but ye shall be baptized with the Holy Spirit 
not many days hence." c (Acts, 2:1-4): "When the 
day of Pentecost was fully come, * * * and they 
were all filled with the Holy Spirit, and began to speak 
with other tongues as the Spirit gave them utterance." 
Then, beyond all peradventure, the day of Pentecost 
was the time when "remission of sins in his name" 
should first be preached, and it did there begin. So 
you may drive down your final stake. The beginning 
corner is established by Scriptural Survey. 



92 



THE GOSPEL DELINEATOR AND SURVEY. 



SURVEY NO. II. 



XI. 

LOCATING THE BOUND- 
ARIES. 



DELINEATION. 



3. 13^ 



Acts 2:14;...22. 

Acts 2 : 36. 
Acts 2:38. 
Acts 2:38. 



For 

Remission 
of J Sins. 



SURVEY. 

T^AVING, by divine authority, located the begin- 
JL/ ning corner, proved by the Scriptural witnesses, 
we are now prepared to see the surveyor general, Peter, 
locate the boundary line with like authority and cer- 
tainty. Iii the Delineation, the beginning corner, 
already established, is at the southeast corner of the 
plat, and numbered 1, in the diagram. 

Suppose a colony, located and working, on this tract 
of land before the boundary lines are definitely staked 
out. The Government surveyor comes to run out 
the lines. The settlers all gather around him and fol- 
low him, and watch with intense interest to see how 
the locations of the lines shall effect their homes. The 
surveyor sets his transit instrument at the corner, No. 
1, and runs the boundaries in the direction of the 
j|g|r and order of the figures, the rule in surveying 
being to keep the land on. the right. At each cor- 
ner, some who are located along the next line, ask per- 



THE GOSPEL DELINEATOR AND SURVEY. 93 

mission to look through the telescope of the transit. 
One says : Mr. Surveyor, if you run the line where the 
instrument points you will cut me off; that leaves my 
house on the wrong side of the line. Can't you bend 
the line a little to take me in? The surveyor replies: 
I am not authorized to bend a line for the accommoda- 
tion of any one. I must run straight lines from cor- 
ner to corner. 

When he comes round to the place of beginning, 
the settlers all gather round the surveyor and intercede 
in behalf of neighbor Smith, whose house proves to 
be on the wrong side of the last line. They say he is 
a hard working man, with a large family, and all he is 
worth is in that residence, and he honestly thought he 
was in the right place. Are you going to cut off an 
honest man in that way? What are you going to do 
with him? 

The surveyor says: I am not going to do anything 
with him; he don't belong to me, and I am not respon- 
sible for him being on the wrong side of the line. I 
have no discretion in the matter. I am only author- 
ized to survey these lands and show where the boun- 
dary lines are, but not to put settlers on or off. They 
say: Have you no advice to give? Oh yes, he replies, 
I can give advice; and my advice is, if not too late, 
for him to transfer his residence across the line as soon 
as possible, for the title does not secure to him the 
land he is now occupying. 

ISTow Peter, as Surveyor-General, will proceed to 
locate the boundaries of the christian inheritance; and 
all who feel an interest in the subject can follow and 
know certainly whether they are in the right place. 
The inheritance sought is that in which we enjoy remis- 



94 THE GOSPEL DELINEATOR AND SURVEY. 

sion of sins in the name of Jesus, and on which there 
is no mortgage to annoy us with doubts and fears. 

Peter stands at the established corner, and runs as 
per field notes indicated in numerical order in the delin- 
eation. First line (Acts 2: 14, 22 s ), "Harken to my 
words," and "Hear these words." These words are 
the words of Peter, and of the Holy Spirit, and there- 
fore the words of God, and are the words Jesus re- 
ceived from the Father and gave to these Apostles, all 
of whom were now present, and are the words that 
God requires all to hear. Possibly some one on the 
wrong side of this line may be read}' to say: I do not 
like to follow the word; it is the u mere word," and 
will " lead men to hell." 

Second line (Acts 2 : 36), " Therefore let all the house 
of Israel know assuredly, that God hath made that 
same Jesus, whom ye have crucified, both Lord and 
Christ." This believe, or know assuredly, is a very 
strong belief, amounting to the faith of assurance of 
the divinity of Christ, based upon divine testimony. 
Are there any on the wrong side of that line repudi- 
ating the testimony of the Holy Spirit, and of the 
apostles, and requiring the bending of that line to 
take in some other assurance before they act? 

Third line (Acts 2: 38). Pierced to the heart through 
the truth they have now believed, they inquire : 
"What shall we do?" And the response promptly 
comes: "Repent." Does any one charge Peter with 
locating this third line in the wrong place? 

Fourth Hue (Acts. 2: 38). Now we are on ticklish 
ground or disputed territory. Will Peter answer 
right? He speaks as the Holy Spirit gives him utter- 
ance. Will the Holy Spirit answer right? "Then 
Peter said unto them, repent and be baptized every 



THE GOSPEL DELINEATOR AND SURVEY. 95 

one of you in the name of Jesus Christ for the remis- 
sion of sins." Is there any one on the wrong side of 
this line, sitting in judgment on the decision of the 
Holy Spirit, and pronouncing it a nonessential, and 
thus resisting the Holy Spirit? 

Should some of my religious friends and neighbors 
ask me what I am going to do with the many good, 
pious lovers of Christ, who are honestly on the wrong 
side of this line, and have never been baptized, I reply 
as the surveyor did, or as Peter would do under 
the circumstances; I am not responsible for their 
mistakes? I must leave them in the hands of God. 
Bat I would advise them to put themselves on the 
right side of that line as soon as possible, and not 
run the fearful risk of beinaj 1 fourfd on the wronsr side 
in the day of judgment, for we shall then be judged 
by the gospel as preached by the apostles. 

The divine order established is, as in the order and 
direction of the numerals and gigr in the delinea- 
tion: 1. Hear; 2. Believe; 3. Repent; 4. Be baptized. 
This order completed, closes the survey, and encloses 
the inheritance, in which is assured the remission of 
sins. 

Do you ask: Is the order of these lines essential? 
May we not run them the other way, so we get round 
the land and enclose it? I reply: 1. This is the scrip- 
tural order and has the divine sanction. 2. Look at 
the diagram, and from the beginning corner run in the 
reverse order and note what will be the practice. It 
will be: First — Baptize in infancy or unbelief. Sec- 
ond — When old enough they should repent. Third — 
Pray the Lord to give them faith. Fourth — Preach 
the gospel to them and teach them the Christian duties. 



96 THE GOSPEL DELINEATOR AND SURVEY. 

Such a perversion of apostolic teaching can scarcely 
claim the sanction of honest inquirers after truth. 

Let us then look well to our teaching and practice, 
lest haply we might be found fighting against God. 



THE GOSPEL DELINEATOR AND SURVEY. 



9T 



XII. 
GOD'S GRACIOUS GIFTS. 



DELINEATION. 



I 


. The Giver. 




II. Good Gifts. 


III. Perfect Gifts. 


I. 


Father. 


1. 


Light. 


1. Word of Truth. 


2. 


No Parallax. 


2. 


Atmosphere. 


2. Able to Save. 


3. 


No Tropics. 


3. 


Vegetation. 


3. Gospel Mirror. 


4. 


No Solstice. 


L 


Astronomy. 


4. Perfect Law. 


5. 


No Eclipse. 


5. 

6. 


Fish and Fowl. 
Beasts, Man, Society. 


5. Blessed in doing. 



SURVEY. 



" T^\0 not err, rny beloved brethren. Every good 
U gift and every perfect gift is from above, and 
cometh down from the Father of lights, with whom 
is no variableness, neither shadow of turning." (Jas. 
1:16-17.) 

The apostle enjoins upon the brethren the precaution 
not to err, using the word nXaverr} [planetee] which 
means to wander. The ancient astronomers mapped 
out the starry heavens, and finding that some of the 
stars would not stay in their places among the fixed 
stars, but would wander, they calfed them planets, that 
is, wandering stars. James uses this astronomical 
term in his precaution. He then introduces two classes 
of gifts, and the character of the giver, to which I 
call attention in the order presented in the Dilinea- 
tion: 

I. The Giver — Some of the oriental nations, ob- 
serving the influence of the lights of heaven, sun, moon 



98 THE GOSPEL DELINEATOR AND SURVEY. 

and stars, upon vegetation, climate, &c, became sun- 
worshippers. From this error, or wandering, the 
apostle now desires to call away the minds of the 
Christians. He tells them it is true these gifts come 
' from above," though not from these " lights" which, 
they worship, but from the "Father of the lights." 
This carries their minds far above "the lights," or 
"the host of heaven," to the great giver or maker of 
the lights. In presenting the attributes of the giver, 
he draws some contrasts between him and the lights. 

1. Parallax. "With whom is no variableness." 
Here, "variableness," is a very tame rendering of the 
original parallax, which is another astronomical term, 
and may be fairly represented by the word parallax, 
in English. It means the difference between the ap- 
parent position of one of the heavenly bodies when 
viewed from different standpoints, by which the as- 
tronomer can construct a triangle, and measure its dis- 
tance. While the lights of heaven have their paral- 
lax, God their author has none. 

2. Tropic. Here is another astronomical term 
used: "Neither shadow of turning." The word rponr) 
[tropee] means to turn, and is the word from which 
come our word trope, a figure of speech in which one 
word is used for another, or turned from its meaning, 
also our word tropic, a turning. Even the sun, the 
greatest of "the lights," has its tropics, or "turnings." 
It crosses the meridian, a little farther north every 
day, till midsummer, when it turns back, and 
crosses a little farther south, each day till it reaches 
its extreme southern point, and again turns back. 
These turning points are called tropics, and be- 
cause the former occurs when the sun is in the 
sign of Cancer, and the latter in Capricorn, they 



THE GOSPEL DELINEATOR AND SURVEY. 99 

are called the Tropic of Cancer and the Tropic of 
Capricorn, and the lines vertically under these points, 
on the earth and parallel to the equator, are called by 
the same names. 

3. Solstice. At each tropic, or turning point, the 
sun crosses so nearly at the same point for three days 
in succession, that it seems to stand still and then turn 
back, hence the time of turning back is called solstice, 
from sol, the sun, and slice, a standing, sun stauding 
still. As one of these occurs in midsummer, and the 
other at midwinter, they are called summer solstice, 
and winter solstice. 

4. Eclipse. "Neither shadow of turning." In the 
"turning," or changing position of some of these 
lights or heavenly bodies, shadows are cast upon others, 
and we have eclipses, transits, occultations, resulting. 
The Father of the lights, having neither parallax, 
tropic, solstice, eclipse, transit or occupation, may al- 
ways be relied upon implicitly. 

II. Good Gifts. — Temporal blessings received in 
conformity to the laws of nature, constitute good gifts. 
Turn to the first chapter of Genesis and find them so 
classified. At the close of each clay God pronounced 
it good, and we accept the decision. 

1. Light. The work of the first day was light. 
Then all the blessings pertaining to light, may be 
classed under the good gifts of the first day. To ob- 
tain a measuring unit in making an inventory, let each 
one answer the question: How much would you take 
in United States gold coin, to permit your eyes to 
be put out? Then think of all the blessings of 
sight, the beautiful landscape, the starry heavens, the 
variegated flowers, the radiant rainbow, the panoramic 
views, the lifelike pictures in the arts gallery, and the 



100 THE GOSPEL DELINEATOR AND SURVEY. 

" human face divine." These with others in endless va- 
riety, may be set down, under the head of good gifts 
of the first day. 

2. Atmosphere. The work of the second day was 
the firmament or atmosphere. Without the atmos- 
phere to breathe, we would die, lamps would go out, 
fire would not burn, vegetation would expire, and 
sounds of sweet music would fail to reach our ears, as 
it is the medium of sound transmission. But the prin- 
cipal use of the atmosphere, as given in Genesis, is to 
separate the waters above, from the waters below. The 
water exhaled from ocean and sea, in the form of in- 
visible vapor, is borne up by the atmosphere, and car- 
ried over the land where it is condensed and let fall 
in fertilizing show r ers. To approximate an estimate, 
suppose the ground is becoming very dry. Farmers 
say: "If it does not rain in a week or two, the corn 
crop is gone up." In a few days there comes a fine 
rain, and the corn is revived. Now the farmers say : 
"That shower of rain made the corn crop." Now ask 
each farmer how much corn that shower made for him. 
Multiply the amount on one farm by the average num- 
ber of farms in the township, and that by the number 
of townships in the county, and set down the result 
under the good gifts of the second day. 

3. Vegetation. The third day brought vegetation. 
Now approximate an inventory, by ascertaining the 
value of the vegetables of every kind, on one farm, and 
multiply by the number of farms in the township, 
and again, by the number of townships in the county, 
and place to the account of the good gifts of the third 
day. 

4. Astronomy. Translucency yields to transparency 
on the fourth day, and the lights of heaven appear in 



THE GOSPEL DELINEATOR AND SURVEY. 101 

our firmament. Of what use is their appearance to 
us? The record says: "Fo;- signs, and for seasons, 
and for days, and for years." This expresses their re- 
lation to the earth, and to us, and from our standpoint. 
(a.) The sun passes through the twelve signs of the 
zodiac, annually, and the moon monthly, thus marking 
signs to us. (6.) The obliquity of the axis of the 
earth to the plane of its orbit, causes the changes of the 
seasons, (c.) The revolution of the earth on its axis, 
measures out the days, (d.) The revolution of the 
earth in its orbit around the sun, rolls out to us the 
years. 

Had man been on the earth before the fourth day, 
and present when the curtains of the translucent pe- 
riod, in rolling mists, were folded up to let the lights 
of heaven appear, he might have gazed upon the can- 
opy of night's star gemmed diadem, and fancied it but 
the ornamentation or finishing touch, as the Almighty 
had dipped his hand in the golden reservoir of ethereal 
light of eternity, and sprinkled it broadcast over the 
heavens, and set the twinkling stars in nature's dia- 
dem. But the marshalled hosts of stellar sentinels, in 
stately steps of measured march through the corridors 
of creation, proclaim the accuracy with which the dia- 
mond set jewelry of God's chronometer, registers time, 
as signs, and seasons, and days, and years are steadily 
rolled out upon the terrestial dial plate, while Bethle- 
hem's astronomer, and Israel's king, breaks forth in 
admiration : "The law of the Lord is perfect." 

The astronomer announces an eclipse of the moon at 
a given hour, some night during the coming year, and 
people will rise at the dead of night to see the moon 
wade through the shadow of our earth. 

The astronomer describes an eclipse of the sun at a 



102 THE GOSPEL DELINEATOR AND SURVEY. 

given hour and minute on a certain day in the year, 
and visible along a certain line on the earth's surface, 
and the inhabitants of the favored district, armed with 
improvised telescopes of smoked glass, will be promptly 
at their posts to witnesss the queen of the heavens, in 
contravention of royal etiquette, pass between us and 
the face of his majesty the sun. And the change oc- 
curs on time, even in the face of the wind and weather, 
for, "The law of the Lord is perfect" in the kingdom 
of nature as well as in the kingdom of grace. And 
good gifts of the fourth day are assured. 

5. Fish and Fowl. The fifth day witnesses the di- 
vine fiat calling fish and fowl "like spirits from the 
vasty deep." Now make an approximate estimate of 
the value, to man, of the inhabitants of aqueous and 
aerial oceans, and place to the account of good gifts of 
of fifth day. 

6. Beasts, Man and Society. On the sixth day the 
domain prepared for man, is stocked with land ani- 
mals. All being in readiness, God makes man. and 
constitutes him the lord of creation, or landlord of the 
furnished domain, w T ith ownership in fee simple. Now 
before us stands the world's first millionaire, the 
world's proprietor, who can say: 

"I am monarch of all I survey; 
My right there is none to dispute." 

No fear of litigation, or questioning of title. Is he hap- 
py ? If wealth could make a man happy, surely he 
has the elements of happiness. But wealth alone will 
not bring happiness. The land lies before him, the an- 
imals in pairs pass before him, all happy in society. 
While each has a companion, he looks in vain for a 
companion suitable for the man, and now realizes "that 
it is not good for the man to be alone," while all the 



THE GOSPEL DELINEATOR AND SURVEY. 103 

animals enjoy companionship. A rib from near the 
heart, forms the basis from which is built, a com- 
panion suitable for the man, to greet him with her 
smiles on his awaking; and society is inaugurated, 
the blessings of which may now be added to all the 
previous gifts. Now it is pronounced "very good." 

III. Perfect Gifts. — These are spiritual blessings 
enjoyed in obedience to " the word of truth; " and the 
points referred to in the Delineation, are in verses 18- 
25, immediately following our text. 

1. Word of Truth. " Of his own will begat he us 
with the word of truth." For the perfect gifts then 
James at once refers us to the word of truth, and 
says we are begotten by it. Peter says we are be- 
gotten "by the word of God." Paul says: "I have 
begotten you through the gospel." To be "begotten," 
means to " believe that Jesus is the Christ." (1 Jno. 
5: 1), and the same writer tells us that this being born 
or begotten of God, gives us "the privilege of be- 
coming children of God," (Jno. 1: 12-13), a privilege 
they could not have,, if this believing had already made 
them children. 

2. Able to save. The apostle says: "Be swift to 
hear, slow to speak." An old proverb says, we should 
hear twice to where we speak once. This is also indi- 
cated by our having two ears and but one tongue. 
Again, God has placed one ear on each side of the 
head, showing that we should hear both sides of a 
question. A man who is afraid to hear any but his 
own side, is somewhat lop-sided, and hardly a full man. 
The apostle further says: "Keceive with meekness 
the engrafted word, which is able to save your souls." 
Well, says one: "If the word of God is able to save 
my soul, I will just wait and let it save me." Then you 



104 THE GOSPEL DELINEATOR AND SURVEY. 

spoke too soon, and was about to deceive yourself in 
supposing you could be saved without doing anything, 
for the apostle immediately adds: "But be ye doers 
of the word, and not hearers only, deceiving your own 
selves." 

3. Gospel Mirror. He next carries us to the gospel 
mirror, illustrating by a common mirror. The man 
consults his mirror to see that the toilet is prop- 
erly arranged, before starting to his place of busi- 
ness, but in the busy counting-room or office, he 
forgets all about that fine face he saw in the mir- 
ror. So the one who hears without doing. The 
impressions are made, but unless he obeys the gospel, 
the impressions soon vanish away. The common mir- 
ror reveals one image, and that is your own image. 
But the gospel mirror presents two images. One is the 
image of a full grown Christian, in all of its perfec- 
tions. The other is the image of our own defective 
selves in contrast, that we may see the defects and im- 
prove according to the model before us. Or, as Paul 
expresses it: "Beholding as in a glass the glory of 
the Lord, are changed into the same image." (2 Cor. 
3: 18.) 

4. Perfect Law. This gospel mirror is more per- 
fect than a common mirror, in that it presents a per- 
fect character. Hence the apostle calls it " the perfect 
law of Liberty." We have clearly arrived at the 
"perfect gifts," and find them portrayed in the "per- 
fect law." When God makes a law, he makes it per- 
fect for the purpose for which it is appointed. But 
this is also called "the law of liberty," inasmuch as 
under the gospel, we are liberated from the burden of 
the Mosaic law, of which Peter says: "Which 
neither our fathers nor we were able to bear." (Acts 
15: 10.) 



THE GOSPEL DELINEATOR AND SURVEY. 105 

5. Doer Blessed. James clinches the do-nothing 
nail, he had just driven, and closes our lesson thus: 
"But whoso looketh into the perfect law of liberty, 
and continueth therein, he being not a forgetful hearer, 
but a doer of the work, this man shall be blessed in 
his deed," or in the doing, not for the doing. The 
blessings of the gospel, or the "perfect gifts" are prom- 
ised in the doing. Let us then be up and doing while 
it is called to-day, for the night is coming on, in which 
none can work. And may the Lord preserve us from 
wandering into the shadowy path of do-nothingism. 



106 



THE GOSPEL DELINEATOR AND SURVEY. 



XIII. 

THE SETTING UP OF THE KINGDOM. 



DELINEATION. 

The King's Guide Board to the setting up of the Kingdom.* 



B.C. 



A.D 



+ 




f \f $ f 


f ff f ( 1 


\ 


W y 


\ \ 


1451 


725 


603 


519 


32 


32 


33 


33 


33 


33 


60 


64 


64 


64 


64 


96 


Duet 


Isa. 


Dan. 


Zech. 


Mat. 


Jno. 


Mat. 


Lk. 


Acts 


Acts 


Rom. 


Eph. 


Rh 


Col. 


Heb. 


Rv 


18:18. 


28:16. 


2:44. 


6:13. 


16:18. 


7:39. 28:18. 


24:47. 


1:8. 


2:36. 


14:9. 


l;20-3 


2:8. 


1:13. 


4:14-16. 


1:9 



SURVEY. 

IN the delineation, we have a diagram of the way 
marks, or linger boards along the "King's High- 
way," pointing the traveler to "The Good Way," that 
he may "walk therein and find rest for his soul." 
(Jer. 6:16.) 

Gold, silver, brass and iron are the component parts 
of the great image in Nebuchadnezzar's dream, which 
Daniel interpreted to represent four universal monar- 
chies that should rule in succession upon the earth. 
The Assyrian, Medo-Persian, Grecian and Roman Em- 
pires, in like chronological order, filled this programme 
in the world's history, and passed away. A stone, 
from God's mountain, impinging upon the feet of this 
image, with crushing and destructive results, is in- 
terpreted to mean the fifth universal empire, the king- 
dom which the God of heaven shall set up. 

*Diagram in " Text Book Exposed," by the author. 



THE GOSPEL DELINEATOR AND SURVEY. 107 

The time of the setting up of this universal empire 
in the world's history is the theme of this investiga- 
tion. The four kingdoms have gone, and as the blow 
upon the feet occurred while the image was standing, 
the stone kingdom must have been set up while life 
remained in the empire. 

"And in the days of these kings shall the God of 
heaven set up a kingdom which shall never be de- 
stroyed; and the kingdom shall not be left to other 
people, but it shall break in pieces and consume all 
these kingdoms, and it shall stand forever. 5 ' (Dan. 
2: 44.) 

This is the initial point of divergence of some of the 
modern Human ways. But we will examine the guide 
boards to fiud the right way. Adventists switch off' 
the track here, strangely enough assuming that "these 
kings" refer to the toe kingdoms, and that these are 
yet future, making the setting up of the kingdom yet 
future, thus dethroning Christ. But the toes are not 
called, kingdoms, nor is it intimated that they repre- 
sent kings or kingdoms. Only four kings or king- 
doms had been mentioned, the four empires, and must 
therefore be the antecedent to "these kin^s." Some 
even reverse the wheels of time and take the back 
track, and imagine the kingdom set up in the days of 
Abraham, and thereby get infant membership in the 
kingdom. Others locate the setting up, in the minis- 
try of John the Baptist; and still others place it in 
the personal ministry of the Savior, and before his 
crucifiction, thus avoiding Pentecostian responsibili- 
ties. 

The spirit of universal empire, the divine right of 
kings, human government based upon the principle 
that "might gives right," is embodied in chronological 



108 THE GOSPEL DELINEATOR AND SURVEY. 

order in the image, beginning at the head and termin- 
ating at the feet. Then clearly the kingdom must be 
set up during the existence of universal empire, and 
before the smiting took place. The blow struck upon 
the feet, which locates it in the latter part of • the 
Roman Empire, and before the division into the king- 
doms of Europe. The empire suffered this terrible 
blow, when the Emperor Constantine dethroned Pa- 
ganism and made Christianity the religion of the em- 
pire. 

Now refer to the Delineation and read the guide 
boards and notice that all antecedent to the setting up 
of the kingdom look forward, and all subsequent to 
that event look back, with indices H^° suggestively 
pointing in the right direction. 

1. "I will raise them up a prophet from among 
their brethren, like unto thee, and I will put my words 
in his mouth; and he shall speak unto them all that I 
shall command him. And it shall come to pass that 
whosoever will not harken to. my words, which he 
shall speak in my name, I will require it of him." 
(Deut. 18 : 18-19.) 

That this refers to Jesus, the king of the stone king- 
dom, is evident from the fact that Peter and Stephen 
both quote it and apply it to him. (Acts 3: 22-23 and 
7: 37.) It was clearly future when this prediction 
was uttered, B. C. 1451. 

2. " Therefore thus saith the Lord God, behold I lay 
in Zion for a foundation a stone, a tried stone, a prec- 
ious corner stone, a sure foundation; he that believeth 
shall not make haste." (Isa. 28 : 16.) 

This prophetic laying of the foundation was then 
most undoubtedly future. 



THE GOSPEL DELINEATOR AND SURVEY. 109 

3. "In the days of these kings shall the God of 
heaven set up a kingdom, etc." (Dan. 2: 44.) 

If the shall set up of this text does not locate it in 
the then future, no language can. 

4. "Then take silver and gold and make crowns, 
and set them upon the head of Joshua, the son of 
Josedech, the high priest, and speak unto him, saying 
thus speaketh the Lord of hosts, saying: Behold the 
man whose name is the Branch; and he shall grow up 
out of his place, and he shall build the temple of the 
Lord; even he shall build the temple of the Lord; 
and he shall bear the-glory, and shall sit and rule upon 
his throne; and he shall be a priest upon his throne." 
(Zech. 6: 11-13.) 

This is given to show that he was to be a priest and 
a king at the same time. 

5. "Upon this rock [the rock] I will build my 
Church, and the gates of hell [hades] shall not prevail 
against it [it the rock]. And I will give unto thee the 
keys of the kingdom of heaven ; and whatsoever thou 
shalt bind on earth shall be bound in heaven; and 
whatsoever thou shalt loose on earth shall be loosed in 
heaven." (Mat. 16: 18-19.) 

Here kingdom and Church are used interchangeably, 
and the building of the Church future, and the laying 
of the foundation still restrained, for the next verse 
says: "Then charged he his disciples that they should 
tell no man that he was Jesus the Christ." 

6. " But this he spake of the Spirit, which they that 
believe on him should receive; for the Holy Spirit was 
not yet given, because that Jesus was not yet glori- 
fied." (John 7: 39.) 

Then the kingdom was not yet set up, for the king 
was not yet glorified, though, a few days after the Spirit 



110 THE GOSPEL DELINEATOR AND SURVEY. 

was given on the day of Pentecost, Peter says: " The 
God of our fathers hath glorified his Son Jesus." 
(Acts. 3: 13.) 

7. "And Jesus came and spake unto them, saying: 
All power [authority] is given unto me in heaven and 
in earth. Go ye, therefore, and teach all nations, bap- 
tizing them in the name of the Father and of the Son, 
and of the Holy Spirit." (Mat. 28: 18-19.) 

This was subsequent to the resursection, but only 
preparatory; they had to wait. 

8. "Then opened he their understanding, that they 
might understand the scriptures, and said unto. them: 
Thus it is written, and thus it behooved Christ to suf- 
fer, and to rise from the dead the third day; and that 
repentance and remission of sins should be preached 
in his name, among all nations, beginning at Jerusa- 
lem. And ye are witnesses of these things. And be- 
hold I send the promise of my Father upon you; but 
tarry ye in the city of Jerusalem until ye be endued 
with power from on high." (Luke 24: 45-49.) 

So the kingdom is still future, as remission of sins is 
an act of executive clemency of the ruling monarch, 
in his own name, and that is still withheld, waiting for 
the power from on high. And that power cannot come 
till after the ascension. (John 16: 7, and Acts I: 8.) 

9. " When they therefore were come together, they 
asked him, saying: Lord wilt thou at this time restore 
again the kingdom to Israel ? And he said unto them : 
It is not for you to know the times or the seasons 
which the father hath put in his own power [authority]. 
But ye shall receive power after that the Holy Spirit 
is come upon you; and ye shall be witnesses unto me, 
both in Jerusalem, and in ail Judea, and in Samaria 



THE GOSPEL DELINEATOR AND SURVEY. Ill 

and unto the uttermost parts of the earth." (Acts 
1: 6-8.) 

This still points forward, for the apostles are re- 
strained and waiting for the Holy Spirit and the 
power, and innocently inquiring of the Savior if he 
will restore the kingdom to Israel. 

10. kt Therefore let all the house of Israel know as- 
suredly that God hath made that same Jesus, whom ye 
have crucified, both Lord and Christ." (Acts 2: 36.) 

Having waited tor the power from on high as di- 
rected, the apostles are now filled with the Holy Spirit, 
which now infallibly directs their speech. Among 
the utterances of the Holy Spirit on that memorable 
occasion, was the world startling fact, fresh borne from 
heaven, that Jesus, the crucified and risen one, had 
been divinely constituted both Lord and Christ. "The 
Christ," means the annointed one, the one annointed to 
all the offices of prophet, priest and king. To these offi- 
ces Jesus had been annointed in heaven since his ascen 
si on, the' official report of which the Holy Spirit 
brought from heaven to earth that day, as had been 
promised. Now all restraint is removed, every " until" 
taken out of the way, the high priest is on the throne, 
"both Lord and Christ." Terms of citizenship, and 
remission of sins in his name can now be offered for 
the first time on the face of the earth. Now the king- 
dom has been set up and become a present reality. 
From this on the ggir will point back. 

11. "For to this end Christ both died and rose, and 
revived, that he might be Lord both of the dead and 
living." (Rom. 14: 9.) 

Here are three facts referred to as now in the past 
and antecedent to his being Lord of the dead and 
living, and consequently antecedent to the setting up 



112 THE GOSPEL DELINEATOR AND SUKVEY. 

of the kingdom, which at this time had become an es- 
tablished fact. 

12. " According to the working of his mighty power, 
which he wrought in Christ, when he raised him from 
the dead and set him at his own right hand in the 
heavenly places, far above all principality, and power, 
and might, and dominion, and every name that is 
named, not only in this world, but also in that which 
is to come; and hath put all things under his feet, and 
gave him to be the head over all things to the Church, 
which is his body, the fullness of him that fills all in 
all." (Eph. 1: 19-23.) 

No longer as a future contingency, but as a past 
event is this grand coronation scene, here referred to 
as the culmination of a series of grand displays of the 
mighty energy of God, reaching from the grave to the 
throne of the universe. The crucified one, the ascend- 
ing one, the conquering one, the glorified one, head 
over all — dynasties and governments — all subordinated 
to him, and his name transcendantly above every name 
in the present or allcoming ages; and all this majesty 
conferred upon him since his ascension. 

13. "And being found in fashion as a man, he hum- 
bled himself, and became obedient unto death [until 
death], even the death of the cross. Wherefore God 
also hath highly exalted him, and given him a name 
which is above every name; that at the name of Jesus 
every knee should bow, of things in heaven, and things 
in earth, and things under the earth; and that every 
tongue should confess that Jesus Christ is Lord to the 
glory of God the Father." (Phil. 2: 8-11.)' 

While in mortal flesh he was obedient until death, and 
therefore could not have been king till after his death. 
Conquering death for us he acquires the right to rule, 



THE GOSPEL DELINEATOR AND SURVEY. 113 

and now in his glorification deraauds the obedience of 
others to his authority. 

14. " Who hath delivered us from the power [au- 
thority] of darkness, and hath translated us into the 
kingdom of his dear Son ; in whom we have redemp- 
tion through his blood, even the forgiveness of sins." 
(Col. 1: 13-14.) 

It is here referred to as*a past event, for the Colos- 
sians were in the kingdom when Paul wrote, and en- 
joying " forgiveness of sins" in and not [out of him, 
" through his blood," which could not avail for that 
purpose before it was shed, for "without shedding of 
blood is no remission." (Heb. 9: 22.) 

15. "Seeing then we have a great High Priest, that 
is passed into the heavens, Jesus the Son of God, let 
us all hold fast our profession [confession]. For we 
have not a High Priest who cannot be touched with 
the feelings of our infirmities ; but was in all points 
tempted like as we are, yet without sin. Let us there- 
fore come boldly unto the throne of grace, that we 
may obtain mercy and find grace to help in time of 
need." (Heb. 4: 14-16.) 

I give this to show that Christ is King and Priest at 
the same time, according to the prophecy and illustra- 
tion (Zech. 6: 11-13), presented as No. 4 in this series 
of proofs. Since Jesus has passed into the heavens, a 
great High Priest, we have a, priest on the throne, and 
therefore a throne oj grace or favor, otherwise it*would 
be only a throne of justice. 

16. "I, John, who also am your brother and com- 
panion in tribulation, and in tbe^kingdonrand patience 
of Jesus Christ." (Rev. 1: 9.) 

Our last finger board points back some sixty-three 
years, to one that perhaps you overlooked, and to 



114 THE GOSPEL DELINEATOR AND SURVEY. 

which point, if you are seeking the beginning, you 
must return. John was in the kingdom at the time of 
this writing, about the year ninety-six, and had grown 
old in the enjoyment of citizenship. 

With these guide boards the King's highway is so 
plain that the way-faring man shall not err therein, or 
in it. But should be despise the guide boards, and 
trust to men, he may miss the way, and not being 
therein, but out there, his error may prove disastrous. 



THE GOSPEL DELINEATOR AND SURVEY. 115 



XIV. 

PROVING THE TITLE— Gal. 4: 24-29. 



DELINEATION. 



Steps to the Heirship. 



l_By Faith. 
2 — Baptized Into. 
3— Put On. 
4— In Christ. 



5 — Are Christ's. 
6 — -Abraham's Seed. 
7 — Heirs. 
8— The Seal. 



SURVEY. 

INHERITANCE to a landed estate is held in such 
high estimation that a man will pay a lawyer five 
or ten dollars to examine the record, that he may be 
sure that his title is legally made out and recorded. 
More important is it to us that we examine the record 
and be sure that we can read our title clear to a greater 
inheritance. 

"For if the inheritance be of the law, it is no more 
of promise ; but God gave it to Abraham by promise.'' 
(Ver. 18.) That promise reads: "And in thy seed 
shall all the nations of the earth be blessed; because 
thou hast obeyed my voice," (Gen. 22: 18 ) Then our 
inheritance is through this promise, and not through 
the law. And of this promise and seed, Paul says, 
verse sixteen : " He saith not, and to seeds, as of many; 
but as of one, and to thy seed, which is Christ." That 
locates the inheritance in Christ, and not through the 
law. 

But some one is ready to say: " Wherefore then 
serveth the law, if we seek not our inheritance there?" 



116 THE GOSPEL DELINEATOR ^AND SURVEY. 

Paul answers; "It was added because of trangressions 
till the seed should come." (Yerse 19.) 

Then the law was an addition to the promise, made 
four hundred and thirty years after, added because of 
transgressions, with the limitation, " nntil the seed 
should come." And when Christ the seed shall come, 
the law expires by limitation, and men look for the 
promised inheritance through Christ. 

Utilizing this thought, the apostle proceeds : " Where- 
fore the law was our schoolmaster [pedagogue] to 
bring us to Christ, that we might be justified by faith." 
The pedagogue was not the educator, but a servant 
employed to lead the children to school, to be educated 
by the Philosopher, and his services as child leader 
continued "till" the children were led to the academy 
to be educated by the teacher. So the law was added 
to lead these wayward children of Israel " till" the 
seed, Christ, should come, that we might be educated 
by the great teacher, and justified by faith in him. 

The apostle adds : " But after that the faith is come, 
we are no longer under a schoolmaster" [pedagogue]. 
The law that was, not is, our pedagogue, having ex- 
pired by limitation, we are no longer under it. "For 
ye are all the children of God by the faith [through 
the faith] in Christ Jesus." 

But how had they become the children of God 
through the faith? Through what steps had they 
come? The apostle answers: "For ae many of you 
as have been baptized into Christ have put on Christ," 
and that, too, without regard to sex, race or previous 
condition. 

What is now the condition of those who have put on 
Christ? They are joint heirs: "For ye are all one in 
Christ Jesus. And if ye be Christ's, then are you 



THE GOSPEL DELINEATOR AND SURVEY. 117 

Abraham's seed, and heirs according to the promise." 
Here then are heirs of the promised inheritance 
through Christ, made of God to Abraham two thous- 
sand years before the Christian era. Starting by faith 
they did not jump at conclusions, but came through 
the steps that mark the way from the faith to the in- 
heritance. Baptized into Christ, they put on Christ; 
are clothed in his righteousness. They are then in 
Christ, and belong to Christ. And as Christ is the 
promised seed, they become Abraham's seed by being 
in Christ's family, which constitutes them heirs. 

Now retrospect the steps. Who are heirs? They 
that are "Abraham's seed." Who are Abraham's 
seed? Those who "are Christ's." Who are Christ's? 
Those that are "in Christ." Who are in Christ? 
Those that have "put on Christ." Who have put on 
Christ? " As many as have been baptized into Christ." 
Who have been baptized into Christ? All who are 
the "children of God by faith in Christ Jesus." 

Can you prove your inheritance ? Does your experi- 
ence run through these steps? Are you an heir? Are 
you Abraham's seed? Are you Christ's? Are you in 
Christ? Have you put on Christ? Have you been 
baptized into Christ? Was it by faith you came 
through these steps ? No guess work along here. Are 
you on sure ground at every step? Do you say there is 
doubt about your baptism? Then you should examine 
the record and have the doubt removed. Do you say 
you think you was baptized in infancy? You don't 
know that; you only have the word of others for it. 
And if you was, it was no act of yours, and not by 
faith, and therefore you cannot prove your heirship. 
Do you say you had water sprinkled on you for bap- 
tism? then doubt will hang over that step till you die, 



118 THE GOSPEL DELINEATOR AND SURVEY. 

and you will go to the judgment without a record. 
For the same apostle that, in our lesson, said: " As 
many of you as have been baptized into Christ have 
put on Christ," has also written : " So many of us as 
were baptized into Jesus Christ were baptized into 
his death, therefore we are buried with him by bap- 
tism into death." (Rom. 6: 3-4.) You know whether 
you was buried when you was baptized. 

Take an illustration. A gentleman dies, leaving a 
will bequeathing a vast estate, to his legal heirs, chil- 
dren and grandchildren, great-grandchildren, etc., 
either by consanguinity or marriage. The executor of 
the will, makes the usual announcement for the bene- 
fit of heirs and claimants. A young man from a for- 
eign country comes to the executor, claiming to be one 
of the heirs. The executor says, you are a stranger, I 
do not know who you are. The young man says, my 
father was a grandson of the testator, and went to a 
foreign country, lived and died there, and I am his 
heir and legal representative, and have lived in expec- 
tation of being put iu possession of my share of that 
estate. The executor says, that may be all right, but 
before you can be recognized as an heir, you must pro- 
duce living witnesses, or documentary evidence from 
that country, that you are there known as the son of 
this grandson, who went to that country. When that 
is done, your name will be placed on the list of heirs. 

Now to prove that you are an heir to the Abrahamic 
promise, you must prove that you are Abraham's seed, 
by proving that you are Christ's through the above 
steps of faith. Can you do it? Before the great white 
throne, you will be "judged out of the things which 
were written in the books." (Rev. 20: 12.) And your 
book will be the gospel as preached by the apostle s: 



THE GOSPEL DELINEATOR AND SURVEY. 119 

" In the day when God shall judge the secrets of men 
by Jesus Christ according to my gospel." (Rom. 2: 
16.) Then it will be safe to follow the apostolic prac- 
tice. 

Take another illustration. Three men are passing 
a splendid palatial residence, and one says: I am an 
heir to that property. My father has always told me 
I was an heir, and I rejoice in the anticipation. The 
second man pulls out a deed, saying here is my title 
to that property, and claiming that a written title is 
better than hearsay and impressions. The third man 
produces a deed for the same property, and shows by 
the endorsement on the back, of date, book, and page, 
that it has been placed on record by the Recorder of 
Deeds. Now which has the safest title, the one who 
has certain verbal assurances and impressions, the one 
with a pocket title unendorsed, or the one who can 
read his title clear on the official records of the coun- 
ty? Most assuredly the latter. 

Then we want to be able to read our title clear, and 
to read it in God's book. Then we cau sing: — 

"Since I can read my title clear, 

To mansions in the skies, 
I'll bid farewell to every fear, 

And wipe my weeping eyes." 

The Se^l.- — The title made out, the seal is forth- 
coming. Having taught these Gentile Christians 
clearly the steps by which they became children, and 
heirs, he further says: "And because ye are sons, God 
hath sent forth the Spirit of his son into your hearts." 
(Gal. 4: 6.) Here then is the seal applied after the 
terms of the title are complied with. See also Eph. 
1:13, where the same apostle says: "In whom also 
after that ye believed, ye were sealed with the Holy 
Spirit of promise." Let us be careful to have a Scrip- 
tural title to our inheritance. 



120 THE GOSPEL DELINEATOR AND SURVEY. 

XV. 
DOMINION OF THE KINGDOM. 



DELINEATION. 



1 — Four Beasts — Dan. 7: 1- 

18. 
2— Dominion— Dan. 7; 27. 
3 — Unclean Spirits — Rev. 16 

13. 
4— White Horse— 19: 11. 
5— Rider— 19:11-13. 



6— The Armies— 19: 14. 
7 — Opposing Powers — 19: 

19. 
8— Beast Captured— 19: 20. 
9 — Dragon Chained — 20: I 
-3. 
10— Millennium — 20: 4-10. 



SURVEY. 

1. " Daniel spake and said: I saw in my vision by 
night, and, behold, the four winds of the heaven strove 
upon the great sea. And four great beasts came up 
from the sea, diverse one from another." (Dan. 7: 
2-3.) Beasts represent kingdoms,.or governments, and 
these represent the four universal empires, the Assyr- 
ian, Medo-Persian, Grecian and Roman; being the 
same represented by the Gold, Silver, Brass, and Iron, 
in the image as seen in Nebuchadnezzar's dream, and 
explained by Daniel. 

These beasts " came up from the sea-," did not "rise 
up out of the sea," like the Papal beast of Rev. 13: 1. 
So we regard them as politcial governments, rising out 
of the earth. They are explained thus: " These great 
beasts, which are four, are four kings, which shall arise 
out of the earth." (Verse 17.) 

2. " And the kingdom and dominion, and the great- 
ness of the kingdom under the whole heaven, shall be 



THE GOSPEL DELINEATOR AND SI'KVIV. LSI 

given to the people of the saints of the most High, 
whose kingdom is an everlasting kingdom, and all do- 
minions shall serve and obey him." (Dan. 7: 'J7.) 
Here the final triumph and dominion of the kingdom 
is confidently and unequivocally foretold. 

3. We next go to Revelation to see the exciting and 
acting agencies, and opposing forces in tin? struggle 
that triumphantly inaugurates the universal reign of 
Christ on earth. "And I saw three unclean spirit! like 
frogs come out of the mouth of the dragon, and out 
of the mouth of the beast, and out of the mouth of 
the false prophet. For they are the spirits of devils, 
[demons] working miracles, which go forth unlo the 
kings of the earth, and of the whole world, to gather 
them to the battle of that great day of God Almighty." 
(Rev. 16: 13-14.) 

Here are the exciting agencies, inaugurating a sim- 
ultaneous opposition of the whole anti-Cbri tian 
world, that shall result in their disastrous defeat. 
These agitating spirits may be recognized by the source 
whence they emanate, arid whose spirit they dissemi 
nate. The dragon represents open infidelity s its em 
bodyment being Pagan Rome. The Beast I under 
stand to be Papal Rome in its ruling power. The false 
prophet, pseudo. propheta — would be teacher—- 1 r< 
as the assumed authority to teach and formulate doc- 
trines and dogmas authoritatively, whether papal or 
protestant. These three spirits are now abroad in the 
world, urging on, the war of Armageddon, whie 
war of doctrine, and to that extent a b 
But with triple Leaders we naturally look foi a tripariy 
division as the result. 8o we read: 
city was divided into three j, of the 

natio is fell." 16: 19.) "Tl --lined 



122 THE GOSPEL DELINEATOR AND SURVEY. 

to be the apostate church, the woman in " the wilder- 
ness, " on the "scarlet colored beast." "And the wo- 
man which thou sawest, is that great city, which reign- 
eth over the kings of the earth." (17: 18.) Then if 
the Roman Catholic Church is " the great city," clearly 
"the cities of the nations," that fell, are the national 
denominational churches, and when mother church 
goes down, her daughters fall with her. 

4. "And I saw heaven opened and behold a white 
horse." (19: 11). The white horse comes out again, 
representing the spirit of truth and purity, upon which 
the word of God will be carried to final triumph. 

5. "And he that sat upon him was called Faithful 
and True, and in righteousness he doth judge and 
make war." (19: 11.) He has "many crowns" on 
his head — his name, "The Word of God" — his title, 
"King of Kings and Lord of Lords." (19: 12-16.) 
This well describes the incarnate Word, that was with 
God. 

6. "And the armies which were in heaven followed 
him upon white horses." (19: 14.) Here the follow- 
ers of Christ, have taken the field and are following 
their leader to the conflict and to final victory. The 
word of God in the hands of the white horse army of 
Christians, is to triumph over all the heirarchies of 
men, human creeds, and open infidelity, and every op- 
posing power. 

7. "And I saw the beast and the kings of the 
earth, and their armies, gathered together to make war 
against him that sat on the horse, and against his 
army." (19: 19.) Here the opposing powers include 
the Papal power, which will fight against the pure 
word of God in the hands of the people, to the bitter 
end, and the kings of the earth, who, jealous of their 



THE GOSPEL DELINEATOR AND SURVEY. 123 

own authority, will not yield to the sovereignty of 
Christ through his word, without a desperate strug- 
gle. 

8. "And the beast was taken, and with him the false 
prophet that wrought miracles before him, with which 
he deceived them that had received the mark of the 
beast, and them that worshiped his image." (19: 20.) 
The capture of the beast will make the crisis in the war 
for the dominion of the word, for with his fall, sounds 
the surrender of the " false prophet," and "the image 
of the beast," or "cities of the nations." 

It is a significant fact that the false prophet wrought 
his false or deceptive signs, before, or in the presence 
of the beast and image, and deceived both beast and 
image worshipers. The false prophet is clearly the 
ally of the beast and image, works with them and for 
them, and shares their fate. In face of this, I fail to 
see how men can make Mahomet the false prophet, 
who is neither the ally, nor in the presence of the Pa- 
pal power. 

9. The capture of the beast and the false prophet, 
has paved the way for an easy conquest over the drag- 
on. An angel with a chain and key in his hand, ap- 
parently without resistance, leads the powerful dragon 
to his millennial term of imprisonment. (20: 1-3.) 
As the dragon personates open infidelity, it is easy to 
see that a chain of testimony and fulfilled prophecy, is 
the only chain with which he can be bound and receive 
his quietus; and that the capture of the beast and false 
prophet removed the last obstacle in the way of his 
capture. 

Ask a non-professor, perhaps a moral skeptic, why 
he is not a Christian, and perhaps, nine times out of 
ten, the answer will be, that there are so many differ- 



124 THE GOSPEL DELINEATOR AND SURVEY. 

ent churches, different creeds, and different ways, that 
he don't know which is the right one. But these 
many creeds and ways owe their existence to the beast 
and false prophet of human authority, and they being 
now out of the way, he cannot fall back upon the many 
human creeds for an excuse. It is now the word of 
God or nothing religiously, it is either true or false. 
Upon examination of its claims, he surrenders, and is 
led by the chain of testimony into quiet acquiescence. 
And infidelity is out of sight. 

10. "And I saw thrones, and they sat upon them, and 
judgment was given unto them ; and I saw the souls of 
them that were beheaded for the witness of Jesus, and 
for the word of God, and who had not worshiped the 
beast, neither his image, neither had received his mark 
upon their foreheads, or in their hands; and they lived 
and reigned with Christ a thousand years. But the 
rest of the dead lived not again until the thousand 
years were finished. This is the first resurrection." 
(20: 4-5.) 

Now the dominion of the kingdom has come, and 
the Millennium has been inaugurated, with no opposi- 
tion in all God's holy mountain. 



THE GOSPEL DELINEATOR AND SURVEY. 125 



XVI. 

WHEN AND WHY GOD WINKED AT IG- 
NORANCE. 



"TT7HE times of this ignorance God winked at; but 
A^ now commands all men everywhere to repent." 
(Acts 17: 30.) 

Unquestionably there have been times of ignorance 
at various periods of the world's history, and men have 
arisen to teach the ignorant; but whether they have 
been able to see their error and " repent," may per- 
haps be a mooted question, as applicable to the pres- 
ent or any past age. 

Historically and scripturally, I shall limit the 
investigation to the particular period covered by the 
phrase: " The times of this ignorance," which spans 
over seven hundred years. 

But why should God " wink at," or overlook this 
particular period of ignorance any more than ignor- 
ance in genera) ? Clearly because God had given the 
world a problem to solve, more than seven hundred 
years before, and allowed them all that time to prove 
that men cannot find out God by their own wisdom. 
God had said: "For the wisdom of. their wise men 
shall perish, and the understanding of their prudent 
men shall be hid." (Isa. 29: 14.) This was uttered 
seven hundred and twelve years before the Christian 
era, and in view of the fact that their fear toward 
God, was "taught by the precept ot men." 

This problem looks to the development of two kinds 
of religion. The one, a religion based upon the dis- 



126 THE GOSPEL DELINEATOR AND SURVEY. 

coveries, reasoning, and experience of men, in their 
vain attempt to find out God by wisdom. The other, 
a religion based upon the revelation of God to man, in 
his word. These may be placed in antithesis by the 
phrase: " Experimental religion," versus "Revealed 
religion." 

Pending the solution ot this problem of the race, 
God throws around the people of the Ionian Isles the 
most favorable facilities for learning, until under the 
fostering influences of freedom and science, the Greeks 
become the most learned people the world ever saw. 

If the idea that man can find out God, had been a 
plant of human cultivation, most assuredly it would 
have been developed in that soil. After a century of 
preparation, in clearing, and grubbing, and planting, 
the era of Grecian Philosophy is inaugurated six hun- 
dred years before Christ, with Thales at the head of a 
long list of about thirty Philosophers, including such 
men as Pythagoras, Socrates, Plato, and Aristotle. It 
is a little remarkable that ancient Philosophy is ex- 
hausted in Grecian Philosophy, and that Grecian Phi- 
losophy exhausted itself inside the period covered by 
our phrase: "The times of this ignorance," or, with- 
in the six hundred years, from Thales to Christ, 

That God should select this period, the most brilliant 
in philosophic discoveries, and sparkling with the dia- 
mond-like splendor of polished intellect, as the period 
in which to allow the representative intellect of the 
world to demonstrate the utter inability of man to find 
out God by his own wisdom, is wonderful indeed, from 
any other than a providential standpoint. 

With all these Philosophers, the great leading object 
of investigation, was to try to find out God, or, as 



THE GOSPEL DELINEATOR AND SURVEY. 127 

frequently expressed by themselves, "the source of all 
things." 

Elevated upon the highest pedestal of science, this 
Greek nation was finally and within this period, ele- 
vated to the throne of the world's great empire, having 
conquered the Medo-Persian Empire; and all the ap- 
pliances of wealth, and power, and grandeur, and im- 
perial influence, were laid under contribution at the 
feet of Science and Philosophic discovery. What suc- 
cess they made in finding out God, may be gathered 
from Grecian Mythology. 

Theistic investigation, evolved polytheism, panthe- 
ism, deism, and atheism. But in the shafts and drifts 
of their mines in delving after Theism, they had suc- 
ceeded in stumbling upon some thirty thousand gods, 
until it was once said by a facetious writer, that it was 
easier to find a god in Athens than to find a man — the 
greater gods being represented by temples, and the 
lesser ones by altars. 

Pestilence rages in that city, and the smoke from 
thousands of altars may be seen daily mingling and 
ascending as a grand holocaust to heaven, to propitiate 
the favor, and deprecate the wrath of their gods, but 
all to no purpose. The pestilence continues. There 
the melancholly fact is realized and admitted, that the 
representative wisdom of the world had failed to find 
out God. And in the pale grief ol despair, they erect 
an altar "To the Unknown God," the inscription on 
which is the culmination of their ignorance, and their 
own acknowledgment of their failure to find out God. 

Pending this brilliant period of man's efforts to find 
out God, and its splendid failure which remanded the 
experimental religion of the Philosophers, to the 
shades, God was training another people on the prob- 



128 THE GOSPEL DELINEATOR AND SURVEY. 

lem of revealed religion. These, the Jews, were sep- 
arated hundreds of miles from the Greeks, and with- 
out their philosophy. But, while God gave the Greeks 
some thirty learned Philosophers inside the six hundred 
years of their probation and splendid labors on the 
problem, he gave nine Prophets to the Jews in the 
same period, but under very different auspices. At 
the introduction of the brightest period of Grecian 
Philosophy, with Thales in the lead, God removes the 
Jews a thousand miles farther away, into Babylonish 
captivity, for seventy years. But they are cured of 
idolatry, and trained in Monotheism through the re- 
vealed word of God. 

Simultaneously their lines thus begin to trend in 
courses j strangely divergent. The Greeks, nestled in 
freedom in the bosom ot the Ionian Isles, commence 
scaling the grandest heights, of cultivated intellect 
and philosophic investigation the world had ever seen; 
while the lights of Jewish supremacy and regal splen- 
dor at Jerusalem are extinguished; and as a conquer- 
ed people, divested of privilege, and wealth and splen- 
dor, they commence a downward career trending in 
the direction of a long, dreary, and gloomy bondage 
among the heathen. 

But antithetical as these two races may appear from 
a human standpoint, they both had a mission from 
God, in working out the answer to his great problem. 
Yet the strangely divergent lines of these two races 
are destined, after six hundred years, to converge and 
blend together. When in the fullness of time, the 
Greeks had failed with all their wisdom to find out 
God, and plead guilty to their failure, by publicly re- 
cording upon an altar "To the Unknown God," (the 
sublime culmination of Philosophic ignorance;) the 



THE GOSPEL DELINEATOR AND SURVEY. 129 

Messiah comes, who had, through all the dark days of 
captivity, been promised by the Hebrew prophets. 
He comes to solve the long pending problem of Deity 
and Humanity. 

Comes he to the learned Greeks, and in the wisdom 
of Philosophy? No; Philosophy had exhausted her 
resources and failed. And God had promised to dis- 
parage the wisdom of men, because they had relied on 
" the precepts of men." Gathering around a company 
of illiterate fishermen, and unlearned Galileans, to be 
witnesses, of his life and teaching and miracles, he 
finally qualifies them miraculously to preach him to 
the world. Not one Philosopher, not one wise man, 
not one learned man among those called to the apos- 
tleship. 

For some seven years these illiterate but inspired 
apostles preached Christ to the Jews only. He had 
promised to settle this question without the wisdom of 
men, which was done during the first seven years of 
apostolic preaching. To this the Apostle Paul refers 
when writing to the Corinthians, a Church among the 
Greeks. He says: "For it is written, I will destroy 
the wisdom of the wise and bring to nothing the un- 
derstanding of the prudent." (1 Cor. 1 : 19.) Upon 
this he comments thus : " Where is the wise? where 
is the scribe? where is the disputer of this world? hath 
not God made foolish the wisdom of this world? For 
after that in the wisdom of God, the world by wisdom 
knew not God, it pleased God by the foolishness of 
preaching to save them that believe." 

Here the apostle says that God had done what he 
had promised more than seven hundred years before, 
and that he had done it without the Philosophers, or the 
learned men of this world, but through inspired illit- 






130 THE GOSPEL DELINEATOR AND SURVEY. 



erate Galileans. For li not many wise men after the 
flesh, not many mighty, not many noble are called. 
But God hath chosen the foolish things of the world 
to confound the wise." (1 Cor. 1: 26-27.) 

Thus Paul reminds this Grecian church that God 
had fulfilled his promise, that in his wisdom he had 
permitted the word, for six hundred years, and in the 
most learned nation the world ever saw, to try its hand 
at finding out God, and fail, and forever demonstrate 
the impossibility of finding out God except through his 
word. After that problem was settled, it pleased God 
by the foolishness of preaching the gospel, to save 
them that believe; and Greek Philosophy waned, and 
Grecian Philosophers, having fulfilled their mission, 
disappeared from the earth. 

Apostolic preaching of the gospel, " in demonstra- 
tion ol the Spirit and of power,'' for some seven years, 
had laid the foundation of their faith in God, not in the 
wisdom of men, but in the power of God; and the 
time had come for the divergent lines of the Jews and 
Greeks, to converge in Christ. Illiterate Jews, in- 
spired of God, had laid the foundation among Jews 
who " require signs," but now the Lord wants a man 
to go to the Greeks, who "seek after wisdom," and 
preach "Christ the power of God and the wisdom of 
God." Looking to this service, Jesus laid his hand 
upon Saul of Tarsus as his man. Learned in the Jew- 
ish literature, and familiar with the Greek Philosophy 
and Mythology, Saul can step into the college'of Phi- 
losophers, and discuss with them, their abstruse 
questions; and from human or divine standpoint, 
clearly we have the right man in the right place, when 
Saul is divinely installed into the office of Apostle to 
the Gentiles. 



TIIE GOSPEL DELINEATOR ~ AND SURVEY. 131 

Now follow Paul to Athens, the literary metropolis 
of the world. (See Acts 17: 15-31.) Here Christian- 
ity is brought face to face with Grecian Philosophy, 
in the hands of one who is familiar with both. 
Distributed over the great city are monumental evi- 
dences of the progress these Philosophers had made 
in their six hundred years labor on the problem of find- 
ing out God. Gloriously had they labored, made a 
splendid failure, and lapsed into idolatry. His eyes 
take in evidences of idolatrous worship on every street. 
He is antagonized by epicureanism and stoicism; two 
of the leading schools of Grecian Philosophy of the 
above period, which, though antagonistic to each 
other, could unite in opposing the gospel. The preach- 
ing of Jesus and the resurrection, was construed into 
" setting forth of strange gods," and curiosity is ex- 
cited. 

The learning of the world is represented at Athens, 
and Philosophers come there to report their discov- 
eries, and to hear the report of discoveries made by 
others. In this spirit of inquiry they are anxious to 
hear Paul, and invite him to deliver an oration in the 
public forum before the Court of the Areopagus. 

These learned Philosophers are informed that they 
are too devotional ; too much devoted to demon-wor- 
ship; worship too many gods; that after a search of 
six hundred years, and the discovery of some thirty 
thousand gods, they had failed to find out God, and 
had gone to worshiping "an unknown god." Him, 
Paul had come to declare to them, a God that can be 
revealed and declared, but not found out by experi- 
mental philosophy; a "God that made the world and 
all things therein;" the very thing that Grecian Phi- 
losophers for six hundred years had been trying todis- 



132 THE GOLPEL DELINEATOR AND SURVEY. 

cover, but which the Jews had by revelation in the 
first chapter of Genesis. The proprietor of heaven 
and earth does not need anything at our hands, but 
" gives to all life, and breath and all things," and has 
distributed the nations over the earth to seek the Lord, 
and even permitted them, if possible, to " feel after 
him and find him." In this distribution, he had taught 
the Jews how to seek the Lord through his revealed 
word, but had permitted the Greeks to feel after him 
and reason after him in nature, and fail. 

Some of these Philosophers had come to the conclu- 
sion that there must be an intelligent first cause of all 
things, and that "we are also his offspring." Paul 
quotes this on them, from their own accepted poet, and 
then shows the absurdity of admitting that we are the 
offspring of God, and yet supposing that the Deity can 
be represented by such images as they worshiped. 

Having reached the culmination of their ignorance, 
and reduced their mythology and idol-worship, to ab- 
suruity, he coolly lays them in the shade, in utter 
amazement, with the grand climax: "And the times 
of this ignorance God winked at; but now commands 
all men everywhere to repent; because he has ap- 
pointed a day in the which he will judge the world in 
righteousness by that man whom he hath ordained, 
whereof he hath given assurance unto all men, in that 
he hath raised him from the dead." 

Having laid out the Greeks to cool amid the depart- 
ed shades of giant intellects, our great apostle and 
Christian Philosopher turns and wraps the winding 
sheet around the retiring cotemporary, Judaism, and 
thus chants its requiem: "God who at sundry times 
and in divers manners in time past spoke to the fathers 
by the prophets, hath in these last days spoken to us 
by his Son." (Heb. 1: 1.) 



THE GOSPEL DELINEATOR AND SURVEY. 133 

Now all ye Philosophers, who cut loose from the 
word of God, and seek to find God some other way, 
can ye not see that "the times of this ignorance," cov- 
ers the brightest period of the world's history, during 
which God permitted the giant intellect of the world 
to try its hand and fail, but does not wink at your ig- 
norance? for he now commands all men everywhere to 
repent and follow the Christ, a greater leader than all 
the Philosophers combined. 

Thus God winked at the splendid period of Philo- 
sophical ignorance while, by divine permission, the 
representatives of science without revelation, wrought 
his problem to its disastrous solution. But that pe- 
riod closed when the divergent lines of Jew and 
Greek, under the leadership of Christ, "the light of 
the world," had formed a permanent convergence in a 
common path illuminated by the light of revelation 
which renders ingnorance culpable and inexcusable. 

The votary of Materialistic Philosophy, who has been 
delving in the dark and dreary depths of spontaneous 
generation and evolution, vainly searching for the po- 
tencies of life, and creative possibilities, among the im- 
potencies and impossibilities of blind unconscious 
matter, may here take up the cue and follow it through 
the labyrinths of beauty and grandeur and sublimity, 
in the great machine shop of creation, and with the 
aid of the light from both volumes, science and reve- 
lation, see constantly rising before him, in ever vary- 
ing forms, corroborative evidences, and innumerable 
manifestations of creative power and providential wis- 
dom, until The Problem of Human Life Here and 
Hereafter, shall no longer sojourn in the nebulous 
realms of hj-pothetical postulata, but, like a demon- 
strated proposition in Euclid, may be rounded up with 
a triumphant Q. E. D. — Published in the "Microcosm," 

May, 1883. 
10 



134 THE GOSPEL DELINEATOR AND SURVEY. 



XVII. ' 
THE SAVIOR'S PRAYER FOR UNITY. 
John 17:1-21. 



The night in which he was betrayed, and at the close of his 
valedictory "address, the Savior uttered that remarkable prayer 
contained in the seventeenth chapter of John, a brief analysis 
of which, will now claim our attention. 



DELINEATION. 



1 — The Glorification. 
2— The Name. 
3— The Men. 
4— The Words. 



5 — Exclusive Prayer. 
6 — Sanctification. 
7 — The Apostolic Mission. 
8 — Inclusive Prayer. 



SURVEY. 

1. We love to dwell on the last words, and latest 
advice of dear departed ones. Here we have the vale- 
dictory prayer of our Savior. In the first five verses 
he prays for his own glorification with his Father, in 
the glory that antedates his incarnation, and which he 
enjoyed before the birth of cosmos, and predicates his 
petition upon the completion of the work of his di- 
vinely appointed earthly mission. "I have finished 
the work which thou gavest me to do. And now, O, 
Father, glorify thou me with thine own self with the 
glory which I had with thee before the world was." 

2. The Name. "I have manifested thy name unto 
the men whom thou gavest me out of the world. '' 
(Verse 6.) 

What name had he manifested to these men, that 
they were not already familiar with? Not the name 



THE GOSPEL DELINEATOR AND SURVEY. 135 

God, for Moses had manifested that in the first chap- 
ter of Genesis, and they were already familiar with 
that. In like manner the name of Lord God had been 
manifested by Moses in the second chapter of Genesis, 
after God as creator, had become Lord or owner and 
ruler of the works of his creation, and they were al- 
ready familiar with that name. So the name Jeho- 
vah, and the name of God Almighty, had been mani- 
fested by Moses. Then what new name, and what new 
relationship is here implied ? Clearly the name Father 
by which Jesus addresses him in this prayer. In the 
beginning it was God, and the Word, and the Holy 
Spirit. But the incarnation of the Word, introduced 
a new relationship, of Son of God with its correlative 
Father, which name in its new relationship, Jesus had 
manifested to these men. And under the new family 
relation, we read of Father, Son, and Holy Spirit. 

3. The Men. Jesus says he had manifested the 
name to the men his Father had given him out of the 
world. These men were the apostles who were pres- 
ent with him, and whom the Father had given to his 
Son, "out of the world," and out of the Jewish world 
at that, for they were Jews, and never were in the Gen- 
tile world, and at that time, "Jew and Gentile" was 
an exhaustive classification of the human race, though 
after the introduction of the new family, the exhaus- 
tive classification reads: "Jew and Gentile, and the 
Church of God." Now we have the nucleus of the 
new family. The Father in heaven, the Son on earth, 
surrounded by his apostles, into whose hands he is 
about to commit his mission for the salvation of the 
world. 

4. The Words. "For I have given unto them the 
words which thou gavest me." God had said to Mo- 



136 THE GOSPEL DELINEATOR AND SURVEY. 

ses: "I will raise them up from amongst their breth- 
ren, a prophet like unto thee, and I will put my words 
in his mouth and he shall declare all the words that I 
eammand him, and it shall come to pass that whoso- 
ever will not hearken to my words which he shall 
speak in my name, I will require it of him." (Deut. 
18: 18.) 

Peter and Stephen both quote this as applying to Je- 
sus, in the third and seventh chapters of Acts respect- 
ively. And now in this prayer, Jesus acknowledges 
the receipt of these words, which all are required to 
hear, and their transfer to his apostles. 

5. The Exclusive Prayer. "I pray for them; I 
pray not for the world, but for them whom thou hast 
given me." Here is an exclusive prayer, for the 
apostles alone, having reference to their apostolic mis- 
sion. 

6. The Sanctification. " Sanctify them through thy 
truth; thy word is truth." He had given them the 
words received from his Father, which he declared to 
be the truth, and through which he desires their sancti- 
fication for their mission. So every one who under- 
takes to preach the gospel should endeavor to be sanc- 
tified through the word of truth, for their responsible 
ministry. 

7. The Apostolic Mission. "As thou hast sent me 
into the world, even so have I also sent them into the 
world." Here he turns his mission over into the hands 
of his apostles, as his ambassadors, or ministers pleni- 
potentiary, with like power to declare the words of au- 
thority. 

8. The inclusive Prayer. Having prayed exclu- 
sively for the panoply and sanctified efficiency of the 
apostles, he now extends the prayer to include one 



THE GOSPEL DELINEATOR AND SURVEY. 137 

more element of addition in contemplation through 
their agency to be made to the new family, and only 
one. ; ' Neither pray I for these alone, but for them also 
who shall believe on me through their word; that they 
all may be one; as thou Father art in me and I in 
thee, that they also may be one in us; that the world 
may believe that thou hast sent me." (Verses 20-21.) 

Here the Savior predicates the salvation of the 
world upon the unity of his people, thus placing Chris- 
tian unity upon a platform of first importance, and 
making it virtually responsible for the success or fail- 
ure ot the gospel mission. 

But who are included in this prayer for unity? The 
great heart of the Christian world is beating in the di- 
rection of unity. And in union meetings, men of dif- 
ferent denominations, pray for unity, and for the time 
to come when the Savior's prayer for union shall be 
realized in the union of " all believers," and then go 
home and work for their respective divisions, and sects, 
and parties, and human creeds. 

But did the Savior pray for the unity of all believ- 
ers? No. Nor for all his followers, nor for all de- 
nominations, nor for all professed Christians. But 
you say: Did he not pray for " those who shall believe 
on me?" No, he did not pray that either. He only 
prayed for those who believe "Through Their Word." 
That is, through the word of the apostles. And be- 
yond that class he prayed not. Then it is as clear as 
sunlight that a faith that is obtained in some other way 
than through the word of the apostles, does not bring 
its possessor into the unity of the Savior's prayer, 
while those who believe through their word, are in- 
cluded, and from the nature of the case will be one. 

Looking to this end, John wrote : " These are writ- 



138 THE GOSPEL DELINEATOR AND SURVEY. 

ten that you might believe that Jesus is the Christ, the 
Son of God, and that believing ye might have life 
through his name." (Jno. 20: 31.) Here the faith hy 
which we may have life through his name, is received 
"through their word," and therefore brings us into the 
unity for which the Savior prayed. In full accord with 
this, Paul wrote: "So then faith corneth by hearing, 
and hearing by the w r ord of God." (Rom. 10: 17.) 

To test the absolute and reliable truth of the position 
here affirmed, call a meeting of representative men of 
all denominations, and ply them with questions such as 
the following: 

a. Brother A. do you believe on Jesus Christ? 
Yes. Bro. B. do you? Yes. Bros. C, D., E., and 
each brother from every denomination, do you? Yes, 
every last one responds. But, do you believe through 
the word of the apostles? Yes, is the unanimous re- 
reply, we believe upon their testimony. So you are 
one. 

b. But what do you believe about him? Do you 
believe that " Jegus is the Christ, the Son of God?" 
Yes, I believe that, responds Bros. A., B., C, and all 
of them. Do you believe that, upon their word? 
Yes, they all reply again. Then you are one in that, 
as the Savior said all would be, who believe through 
their word. 

c. Now that you are a unit on the basic truths, what 
facts do you believe concerning him? Do you believe 
that "Christ died for our sins according to the Scrip- 
tures, and that he was buried, and that he rose again, 
according to the Scriptures?" Every one responds in 
the affirmative again. But do you believe that upon 
their word? All respond yes, we believe that upon 
the testimony of the apostles. 



THE GOSPEL DELINEATOR AND SURVEY. 139 

Now you are all together on the truths, and on the 
facts. And John says by the faith in these truths, you 
may have life through his name. And Paul calls these 
facts, the gospel "by which you are saved." Then 
surely here is a platform broad enough for all to come 
together and stand upon. And being inspired and au- 
thoritative, it can receive no element of strength by 
the addition of human opinions. 

d. But some one suggests that we are not all one in 
name. We represent many different denominations, 
each honestly believing that it is right for him to work 
for the Lord, under the respective denominational 
name of the church of his choice, and not right for 
him to assume the name of any other denomination. 
It is therefore impossible to be one under so many dif- 
ferent names, and impossible to unite under any one 
denominational name. 

Now apply the Savior's test, You honestly believe 
that you are doing right in wearing your different 
names, but do you believe it "through their word?" 
You say you never thought of that? Then read 
"their word" carefully from the time they commenced 
preaching the gospel of Christ, and teaching the 
churches whose members "continued steadfastly in the 
apostles' doctrine," and see if your name is anywhere 
taught by them. Do you say your name is not found 
in "their word?" Then it does not bring you into 
the unity for which the Savior prayed, and it might 
be safe to abandon that name before it is too late. 

But if we abandon these divisive names, can we find 
a unifying name, under which we can all unite? Now 
read "their word" again, and if there is such a name 
yon will find it there. If it is not there the Savior's 
unity is a failure, and the conversion of the world 



140 THE GOSPEL DDLINIATOB and SURVEY. 

hopeless. Hui your search is successful, the name is 
there, the name Christian^ upon winch the desired 
unity is possible. "The disciples were o'alled Ohris 
tians first at A-fttiooh,' 1 and that too, under the eye and 
sanction o\' Paul, an apostle of Christ, and Barnabas, 
an apostle of the ( Jhuroh. So I he bride and I he bride- 
groom \v«uc both represented at the naming of the 
united family. (Acts M: 26.) Then some twenty 
years later the Court at Cesarea knew by w.hat name 
the disciples of Chrisl were known, when A.grippa said 
(o Paul; Almost thou porsuadest me to be a Christian, 
(Act8 26: 28.) An.i.siill later by aboul two years, Peter 
encourages the brethren to glorify God in that name, 
the inline Christian, { l Pet. i : 16.) 

Now brethren, one and all, what are you going to do 
about it? Can you oonsent to be Christians? As with 
one voice they all respond: Yes, we nil wanl to be 
Christians. Then why not unite under that name, Mud 
be Christians, nothing more and nothing less, and 
march Forth shoulder to shoulder to convert (he world ? 

W'c i'nul ih (Mi, :is a rule, that what we receive "through 

(heir word," unites us, and huimm opinions introduced 
into our creeds, divide us. Is it net safe then, to aban- 
don the human oreeds, and accept the inspired word o\' 
the apostles ms our guide, and "oontinue steadfastly 
in the apostles' doctrine?" Thus did the early Chris 
tians. 
Take an illustration, You place upon the surface ol 

ft Vase Of Water, a pair of toy ducks, at the rim, on op- 
posite sides ot'tho v:ise. Mild facing from e;ich ot her. As 

you stand oil' Mud look :it tln-m,ihov both deliberately 
turn round and swim towards each other, come to- 
gether and kiss each other Now what csuscd iIusmc- 
tion? It wms produced bv the attraction ot' magnet and 



THE ftOSPBL DBLINEATOB and suiivky. Ill 

steel, deposited in their heads. You now plaoe a num- 
ber of these toy duoka around the rim of the vase, all 
facing outward, and plant a Axed magnet in the centre, 
They now all turn round and swim towards the centre. 
An<l the nearer they come to this central magnet, the 
nearer they come to eaoh other. 

Now this oentral magnet may represent Christ, and 
his inline, and all that centres around the name of Je- 
bub, and the ducks with the magnetic steel in their 
heads drawn to the magnet, may represent Christians, 
in whose heads and hearts, tin* love of Christ, as the 
motive power is drawing them towards him, as the 
steel turns to the magnet, Ami the nearer we draw 
to him, i l»t* nearer we are to eaoh other. 

Now instead of the central magnet, plant four fixed 
magnets, at differehl points in the vase. Instead of all 
ooming together around the centre, they now sepa- 
rate, and form lour separate groups around as many 
differeni magnets, and the work of division is accom- 
plished. These separate magnetic centres may repre- 
sent thai number of different denominational names, 
around which, sects are formed. And the greater the 
number of sects into which the body of Christ, the 
church, is divided, the more the body is weakened. 

Am an example, suppose in a city of two thousand 
inhabitants, there are lour ohurohes of different de- 
nominations, having lour houses, and employing four 
preachers, when for the number of inhabitants, one 
church, and one preacher would be amply sufficient. 

This division saddles upon the people lour times the 

burden of expense necessary for the home work. And 
by uniting in one ohuroh, three-fourths <>i* the burden 
can be released, or three of iie % preachers can be sent 
out to preaob the gospel in the regions round about. 



142 THE GOSPEL DELINEATOR AND SURVEY. 

and the expenses of three of the houses can be turned 
into the channel of the relief of the poor and the sick, 
or other works of Christian benevolence, and the good 
accomplished is vastly enhanced. 

Now for the practicability of the enterprise. Nei- 
ther of these denominations will unite under the name 
of the other. What can be done? Each denomina- 
tion is but a fraction of the religious energy of the 
place. Represent these fractions to be- added thus: 
J + f + f + 1— What? Add the numerators together, 
and you have il-something, but neither eleven halves, 
or thirds, or fourths, or sixths, but simply eleven what? 
Now any of the school children can tell you that before 
you can add them, you must reduce them to a common 
denominator. So these denominations must reduce to 
a common name before they can be added together for 
the work of the Lord in this place. The denominator 
is the name ; but what denominator will they all re- 
ceive? The halves say, we can't reduce to thirds; 
thirds say, we can't reduce to halves; fourths say, we 
can't reduce to thirds; and sixths say, we are not re- 
ducible to fourths. We find twelfths to be a common 
denominator. Now, Mr. Halves, can you reduce to 
twelfths? Yes, readily. How many twelfths will you 
be? We will be six-twelfths. Will you be of the same 
value then as now? Yes. And can you do as efficient 
service under that name? Yes; just the same. In 
like manner thirds will reduce to twelfths, and two- 
thirds will be eight-twelfths, and of the same value? 
and do as efficient work. Three-fourths become nine" 
twelfths, with unchanged value and efficiencv. Then 
five-sixths adjusts itself to the new name and becomes 
ten-twelfths, bringing to the work its full value and 
efficiency. Now as soon as they have accepted the 



THE GOSPEL DELINEATOR AND SURVEY. 143 

new name they can be added and go to work, and you 
have thirty-three twelfths, all efficient workmen and 
represented thus: A + A + &■ + t 2 = f f » ready for effi- 
cient service. 

Let the following circle represent the vase, and 
the indices the ducks, in the former illustration. 




It belongs to the "Delineation," and is part of the 
blackboard diagram when there is room for it. Place 
the name of Christ in the center, with all that clusters 
around that name, and the story of the cross, as the 
great central magnet, then the magnetic indices will 
represent Christians drawn to Christ by the divine 
magnetism of love in their hearts, as steel turns to the 
magnet. "And I, if I be lifted up from the earth, will 
draw all men unto me." (Jno. 12: 32.) In this illus- 
tration it is plain to the eye that the nearer they come 
to Christ the nearer they are to each other. 

As four magnets located in different parts of the 
circle would cluster around themselves the indices 
within proximate distances, and turn them away from 
the centre, so sectarian names draw disciples around 
them in feeble inefficient sectarian circles, and neutral- 
ize co-operative energies of the followers of Christ. 



144 THE GOSPEL DELINEATOR AND SURVEY. 

Then pull up the local magnets, and all flow to the 
great centre and be one in Christ. And may God 
speed the day when the unity of the Savior's prayer 
may be realized in all its efficiency in the good time 
coming. 



THE GOSPEL DELINEATOR AND SURVEY. 



145 



XVIII. 

TURNING TO GOD— CONVERSION. 



DELINEATION. 

Scriptural Order of Steps in Conversion* 
1. 2. 3. 4. Results; 



Hear. 



axovoo 



Believe. 



marevoo 



Repent. 
ixeravoeoo 



Turn. 
eniarpecpoD 



} Healed. 

| Saved. 

! Forgiven, 

j Blotted Out. 

J Remission. 

J Forgiveness. 



1— Mat. 13:15. 
2— Jno. 12:40. 
3— Acts 28:27. 
4— Lk. 8:12. 
5— Mk. 4:12. 
6— Isa. 6:10. 



References Used : 

7— Ezek. 33:7-20. 

8_Gal. 4:9. 

9—2 Cor. 3:16. 
10—1 Thes. 1:9. 
11— Acts 9:35. 
12— Acts 11:21. 



13— Acts 14:15. 
14— Acts 15:19. 
15— Acts 26:18. 
16— Acts 26:19-20. 
17— Acts 3:19. 
18— Acts 2:28. 



SURVEY. 

/CONVERSION is one of the most popular terms in 
vi) the nomenclature of modern revivalism, and yet 
the word occurs but once in the New Testament. It 
is said that Paul and Barnabas were "declaring the 
conversion of the Gentiles," when they reported the 
good news that from among the Gentiles "a great 
number believed and turned to the Lord." (See Acts 
11: 20, 21, and 15: 3.) But the scriptural meaning of 
"conversion" we might fail to draw from this one 
occurrence of the word in the common version. But 
some thirty-eight times in the Greek New Testament 
we find episirepho in its various noun and verbal forms, 

♦Diagram in "Text Book Exposed," by the author. 



146 THE GOSPEL DELINEATOR AND SURVEY. 

from which we have convert, conversion, etc. An in- 
duction of a sufficient number of these passages will 
unmistakably reveal the scriptural order of the steps 
in conversion. 

Glancing at the above diagram, while examining the 
following proof texts, the reader will see that the steps 
in conversion locate themselves steadily and certainly 
in the order in which they are placed in the diagram. 
The Greek verb of the original is placed under the 
verb that expresses each act in its order. 

1. "Lest at any time they should see with their eyes, 
and hear with their ears, and understand with their 
hearts, and should be converted, and I should heal them." 
(Mat. 13: 15.) 

I emphasize the word under consideration. From 
the Savior's language here, we learn that seeing or 
hearing, and understanding, are necessary to conver- 
sion or turning, and therefore precede that act. In 
this and similar passages quoted, be converted is in the 
active voice in the original, and should be uniformly 
translated turn, instead of be converted. These people's 
hearts had become gross, and they had closed their eyefe 
to the evidence, and were therefore responsible for not 
turning, or converting. 

2. "That they should not see with their e} T es, nor 
understand with their heart, and be converted, and I 
should heal them." (Jno. 12: 40.) 

3. " Paul quotes the same. (Acts 28: 27.) 

4. "Then comcth the devil and taketh away the 
word out of their hearts, lest they should believe aud 
be saved." (Lk. 8: 12.) 

5. "Lest at anytime they should be converted, and 
their sins should be forgiven them." (Mk. 4: 12. 

These texts show that healed, saved, and sins forgiven, 



THE GOSPEL DELINEATOR AND SURVEY. 147 

are used interchangeably. All except the third are 
in connection with the parable of the sower. They 
teach us that men must turn in order to be saved or 
forgiven, and that men must believe before they can 
(urn and be saved, and that they must understand be- 
fore they can believe and turn, and that they cannot 
believe without the word. The good ground hearers 
"are they who, in an honest and good heart, having 
heard the word, keep it." To keep the word or com- 
mandment is to do or practice. 

In all the texts here quoted be converted is in the ac- 
tive voice, turn, in the original, and are so translated in 
revised or more recent translations. They are quoted 
from Isa, 6: 10, where any one can turn and see that 
it is in the active voice in the common version, reading 
as follows: 

6. "Lest they should see with their eyes, and hear 
with their ears, and understand with their heart, and 
convert, and be healed." (Isa. 6: 10.") 

These passages show, to any unbiased mind, that 
the word conversion is the exponent of an act for which 
man is responsible, and not an act for which God is 
responsible, and for the performance of which man 
must wait in long weary suspense. In proof of this 
position I introduce my next witness. 

7. "So thou, son of man, I have set thee a watch- 
man unto the house of Israel ; therefore thou shalt 
hear the word at my mouth, and warn them for me. 

Nevertheless, if thou warn the wicked of his 

way to turn from it: if he do not turn from his way 
he shall die in his iniquity, but thou hast delivered thy 

soul but that the wicked turn, from his way and 

live; turn ye, turn ye from your evil ways; for why 
will ye die Again, when I say unto the wicked, 



148 THE GOSPEL DELINEATOR AND SURVEY. 

thou shalt surely die; if he turn from his sin, and do 
that which is lawful and right When the righte- 
ous iurneth from his riguteousness and committeth in- 
iquity, he shall evemdie thereby. But if the wicked 
turn from his wickedness, and do that which is lawful 

and right, he shall surely live thereby O, ye 

house of Israel, I will judge you every one after his 
way." (Ezek. 33: 7-20.) 

It will be seen that turn is in the active voice through- 
out this entire passage from the prophet Ezekiel, from 
which we learn that God calls upon men to turn, not to 
"be converted," and that the wicked may turn to God 
and be saved, and that the righteous may turn from 
their righteousness and be lost, while God holds each 
class responsible for the turning or not turning, by visit- 
ing upon them the consequences of their action or per- 
sistence. 

8. " How turn ye again to the weak and beggarly 
elements, whereunto ye desire again to be in bond- 
age?" (Gal. 4:9.) 

From this we learn that "conversion," or turning, 
may be a good or a bad thing, depending upon the 
character of the turning, or that from which and to 
which we turn. 

9. "When it [the heart] shall turn to the Lord, the 
vail shall be taken away." (2 Cor. 3: 16.) 

10. "And how ye turned t) God from idols to serve 
the living and true God." (1 Thes. 1: 9.) 

Here the conversion of these Thessalonian Greeks, 
is mentioned with commendation, because the conver- 
sion, or turning, was from idolatry to the worship of 
God. The manner of their conversion was according 
to apostolic practice, and is recorded as follows : 

"They came to Thessalonica, where was a synagogue 



THE GOSPEL DELINEATOR AND SURVEY. 149 

of the Jews; and Paul, as his manner was, went in 
unto them, and three Sabbath da}^s reasoned with them 
out of the scriptures, opening and alleging that Christ 
must needs have suffered, and risen again from the 
dead; and that this Jesus whom I preach unto you is 
Christ. And some of them believed, and consorted 
with Paul and Silas; and of the devout Greeks a great 
multitude, and of the chief women not a few." (Acts 
17: 1-4.) 

Here the apostolic order of conversion is: 1. They 
heard. 2. They believed. 3. They turned to God and 
entered at once into his service. 

11. "And all that dwelt at Lydda and Saron saw 
him, and turned to the Lord." (Acts. 9: 35.) 

12. " Who, when they were come to Antioch, spake 
to the Grecians, preachings the Lord Jesus, xlnd the 
hand of the Lord was with them; and a great number 
believed and turned unto the Lord." (Acts 11: 20, 21.) 

Again, the steps mentioned are: they heard, they 
believed, and turned. 

13. " We also are men of like passions with you, 
and preach unto you that ye should turn from these 
vanities unto the living God. (Acts 14: 15.) 

14. "Wherefore, my sentence is, that we trouble 
not them, who from among the Gentiles are turned to 
God. (Acts. 15: 19.) 

These who have turned to God from among the Gen- 
tiles are the same Grecians mentioned in No. 12, who 
heard, believed and turned at Antioch, and whose con- 
version, or turning, As called "the conversion of the 
Gentiles." (Acts 15: 3.) 

15. u To open their eyes, and to turn them from 
darkness to light, and from the power [authority] of 
satan unto God, that they may receive forgiveness of 



150 THE GOSPEL DELINEATOR AND SURVEY. 

sins, and an inheritance among them who are sanctified 
by faith that is in me." (Acts 26: 18.) 

The Savior here commissions Saul for the conver- 
sion of the Gentiles, and sends him to them to effect 
the following changes: (a) to open their eyes; (b) to 
turn them from darkness to light ; (c) to turn them 
from the power [authority] of satan unto God. And 
all these changes, or turnings, were antecedent to and 
in order to the forgiveness of sins and the inheritance 
of the saints. 

Now compare this analysis with the diagram and 
you find a corresponding distribution of the steps. 
Forgiveness is in the fifth division, as a result of ante- 
cedent steps. The three items here mentioned locate 
themselves thus: When they hear they will "open 
their eyes" to the truths, and facts, and evidences pre- 
sented. When they believe they will step out into the 
light, or "turn from darkness to light," and walk in 
the light of God's word. 

These are followed by another step that is to turn 
them from the authority of Satan to the authority of 
God. What this turning act is we are not told in this 
connection The act that turns a man from the au- 
thority of one human government to the authority of 
another, is always a compliance with a legal form, the 
faith, the confidence, the will and determination being 
entecedent requisites; and short of obedience of legal 
authority In this form, the citizenship remains un- 
changed. This legal form is prescribed by the govern- 
ment into whose authority and citizenship the candi- 
date is to be transferred. The kingdom of Christ is 
no exception to this requirement of a test of loyalty, 
and the king, through his herald by whom his authority 
was first proclaimed on earth, prescribed baptism as 



THE GOSPEL DELINEATOR AND SURVEY. 151 

the act by which the obedience of the subject declares 
its loyalty to the sovereignty of the " Lord and Christ." 
This turning act that transfers the authority of one 
kingdom to another, by the obedience of the subject, 
is located in Saul's commission, as we have seen, after 
faith, and before, and in order to forgiveness, and so ar- 
ranges itself as seen in the diagram. 

16. "We have seen that "conversion," or turning, is 
active on man's part; but some one may here say that 
if Paul was sent to turn the Gentiles, they are, after 
all, to "be converted." Let Paul settle this: " Where- 
upon, O, king Agrippa, I was not disobedient to the 
heavenly vision, but showed first to them of Damascus 
and at Jerusalem, and throughout all the coasts of 
Judea, and then to the Gentiles, that they should repent 
and turn to God, and do works meet for repentance." 
(Acts 26: 19, 20.) 

Now, with Paul's assistance, we have all the steps 
in the order of the diagram. Repentance not being 
mentioned in Saul's commission, he supplies it in his 
report, and says he showed them " that they should 
repent and turn to God." So conversion is man turning 
to God, and not God miraculously, " converting" 
him. The entire conversion of a person includes all 
these acts, or steps. But the turning act, in which the 
authority is transferred, as now located, immediately 
follows repentance, and is after faith, and followed by 
forgiveness. 

17. "Repent ye, therefore, and be converted [turn] 
that your sins may be blotted out, when the times of 
refreshing shall come from the presence of the Lord." 
(Acts 3: 19.) 

This is the instruction Peter gave to those who had 
believed his preaching, briefly presented in the con- 



152 THE GOSPEL DELINEATOR AND SURVEY. 

text, verses 12-18, and of whom it is said in the fourth 
verse of the next chapter: u Howbeit, many of them 
that heard the word believed; and the number of the 
men were about five thousand." 

From this record we have the following order of 
facts: a. They heard Peter preach the word. b. They 
believed his preaching, c. Peter commanded them to 
repent, d. He commanded them to turn, or "be con- 
verted." e. This was in order to the blotting out of 
their sins. This, then, is unquestionably the apostolic 
and scriptural order of the steps in the conversion of 
the five thousand converts here reported. And a 
glance at the diagram will show that Peter locates the 
steps exactly in the order I have placed them in the 
diagram, and proves that I have located them in apos- 
tolic order. 

In this account we have the second report of conver- 
sions to Christ, given in the authentic history of 
conversions, showing that the order of the steps in 
conversion had become established in the hands of the 
inspired apostles, as we shall presently see by an analy- 
sis of the prototype, or first conversions to Christ, 
under the gospel. But some may inquire why Peter 
did not tell what that act was that he commanded them 
to do after hearing, believing, and repenting, and by 
which they were to turn to God, in order to forgive- 
ness, and in which they were turned from the authority 
of one government to that of another. A sufficient 
answer will be that he had told them, there at the same 
place, a few days before, what to do in that fourth 
step, and for the same purpose, to which attention will 
now be directed. 

18. The time having arrived when the apostles were 
to commence preaching remission of sins in the name 
of Jesus for all nations, beginning at Jerusalem, as in- 



THE GOSPEL DELINEATOR AND SURVEY. 153 

dicated by the given sign, the descent of the Iloly 
Spirit, Peter stood up with the eleven, and speaking as 
the Spirit gave him utterance, said: ''Hearken to my 
words;" then, after calling their attention to fulfilled 
prophecies concerning Christ, he repeated: "Hear 
these words," (Acts 2: 14, 22), and proceeded to pre- 
sent the testimony, and culminated in that comprehen- 
sive and logical conclusion: "Therefore, let all the 
house of Israel know assuredly that God hath made 
that same Jesus whom ye have crucified, both Lord 
and Christ." (Acts 2: 36.) Having heard and be- 
lieved the facts and testimony, they inquire what they 
shall do. And Peter, as the Spirit directs him, replies: 
"Repent and be baptized, every one of you, in the 
name of Jesus Christ for the remission of sins." (Acts 
2: 38.) 

Here is the first instruction ever given by divine in- 
spiration, that tells the penitent believer what to do for 
remission of sins in the name of Jesus. And this fourth 
step, which brings them to the name of Jesus for re- 
mission of sins, and which, in subsequent reports, is 
called turn, is here called be baptized in the name of .Testis 
Christ. 

Again the steps are located as in the diagram with 
the fourth step or turning act defined, this being the 
first time it was ever announced. The order of steps 
then as here first and permanently arranged by the 
Holy Spirit, and Peter, and the whole college of apos- 
tles, for all nations, and all time, stands thus: 1, hear; 
2, believe; 3, repent; 4, be baptized; 5, remission. 

This example, being the prototype, or first practice 
under the commission, must stand for all time as the 
model, and being inspired, and never repealed, or 
altered, or amended, in the word of God, it carries 
with it the sanction of divine authority. 



154 THE GOSPEL DELINEATOR AND SURVEY. 



XIX. 
ULTIMATE ELEMENTS AND RESULTANT 
COMBINATIONS— THE ALPHABET OF THE 
UNIVERSE. 



ULTIMATE elements will be used to represent the 
last analysis of material and immaterial sub- 
stances, which I shall call the alphabet. Resultant 
combinations will represent the audible, visible, and 
tangible entities wrought out by the significant and 
definite combinations of the ultimate symbols of this 
alphabet. 

God has given us an alphabet in each of the depart- 
ments of Nature, addressed to the ear, the eye, and the 
touch, by which we may spell out his design and ac- 
tion, his plan and operation in the completed, yet ever 
progressing and moving panorama, in the machine 
shop of creation. In each of these three alphabets, I 
shall regard the letters, or ultimate elements, as real, 
substantial entities, as their results claim the cognition 
of our physical senses. 

I. Sound. The phenomena of sound will consti- 
tute my first alphabetic lesson, as a basis of analogy for 
the next. About forty elementary articulate sounds of 
the human voice, by numerous combinations, are capa- 
ble of being wrought into more than one hundred and 
thirty thousand words, even in the English language. 
Letters are used to represent sounds, the one addressed 
to the eye, the other to the ear. These combined into 
words represent thoughts, and the further combina- 
tion into sentences, paragraphs, essays, etc., presents 
the reasoning upon these thoughts, until a stream of 



THE GOSPEL DELINEATOR AND SURVEY. 155 

intelligence, in visible and audible form, is rolled out 
upon the world. 

These letters are substantial entities, visible and tan- 
gible, and may not the sounds they represent be also 
real entities, substantial emanations? We can con- 
ceive of them as immaterial substances passing from 
the sonorous body to the ear. Now conceive of the 
thoughts conveyed by these sounds, as real entities, 
the media between real entities and of a " more en- 
during substance" than mere " modes of motion," and 
destined to be stored in the department of realism, in 
the great treasure house of eternity, to the credit of 
those from whom they emanated. "For by thy words 
thou shalt be justified, and by thy words thou shalt 
be condenied." (Mat. 12: 37.) 

The department of music furnishes us a fine illustra- 
tion of a great variety of sonorous sounds combining 
into melody, rich as the nightingale's, and swelling 
into harmony as the grand old anthem rolls out upon 
the enraptured ears of the enchanted multitude in 
voluptuous praise to the Author of Nature. 

We pause in the grove and drink in one rich draught 
of melody wafted from the throats of the feathered 
songsters, as each seems to vie with others in vocaliz- 
ing the air with song3 of thanksgiving. 

That was rather a beautiful thought, that all the 
sounds of the world combined would constitute the 
harmony of Nature. 

II. Material Substances and Physical Organ- 
isms. Decomposing and analyzing the various forms 
of organic matter, the chemist has discovered about 
sixty-four primary elements, which, in the present 
status, may be called the ultimate analysis. Thus God 
has given us sixty-four letters with which to spell out 



156 THE GOSPEL DELINEATOR AND SURVEY. 

the visible and tangible forms in the physical universe. 

The certainty with which a definite combination of 
the letters or sounds of the alphabet produce a given 
word is even excelled by the certainty with which the 
le ters in the physical alphabet, combined in definite 
proportions, will spell out the required substances. 
Chemical affinity is very exacting in its demands, and 
is a very accurate speller. The child just learning to 
spell must look at every letter separately before he can 
pronounce the word, but the well trained reader takes 
in a whole word, and even a whole line, at a glance, 
and his practical eye will soon detect an error in the 
chirography of a single word. , 

So the chemist, having ascertained the definite com- 
bination of atoms in a given form or substance, reads 
the same combination in like forms, the world over. 

Take a lesson in the mineral kingdom. The ele- 
ments that form limestone or marble in one country, 
will form the same in any other, and so of all the rocks. 

The mineralogy of one country compared with that 
of any other will be spelled out just alike, by the re- 
tort and crucible, in the chemical laboratory, and by 
the present nomenclature will be labeled with the same 
symbols. 

The chemist, lecturing on chemical affinity and 
chemical equivalents, takes as ultimate elements chlo- 
rine and mercury, and says: "Ladies and gentlemen, 
in this proportion the resultant combination will be 
calomel." lie combines them in that definite propor- 
tion, and the fine white powder is forthcoming. The 
same experiment repeated a thousand times would 
infallibly show the same results. He changes the pro- 
portion of the elements, and says: "Ladies and gentle- 
men, in this proportion the same elements will produce 



THE GOSPEL DELINEATOR AND SURVEY. 157 

corrosive sublimate." Though not a prophet, nor the 
son of a prophet, the result is just as he predicted, be- 
cause "the law of the Lord is perfect" in chemical 
affinity. 

He next takes two tumblers, and pours nitric acid 
into one and muriatic acid into the other, and suspends 
a piece of gold leaf in each, and says: "Ladies and 
gentlemen, neither ol these acids will dissolve gold." 
After lecturing awhile, he holds up both tumblers to 
the audience, and the bright gold leaf shows no chemi- 
cal action. He then pours the contents of one glass 
into the other, saying: "Ladies and gentlemen, the 
combination of these two acids will form nitro-muriatic 
acid, which has the power to dissolve gold, of which 
you will soon have occular demonstration, by the dis- 
appearance of these pieces of gold leaf." After talk- 
ing awhile, he exhibits the glass, in which the gold 
leaf has disappeared, having dissolved and mingled 
with the acid. Thus the letters of the physical alpha- 
bet spell accurately. 

Water, from the arctics or tropics, from Greenland's 
icy mountains, or India's coral strand, contains the 
oxygen and hydrogen in uniform definite proportions. 
You may freeze it, and melt it, and turn it to steam, 
and the proportions of hydrogen and oxygen remain 
unchanged. You may pass the steam through an iron 
tube heated in a furnace, and decompose it, and fill a 
balloon with the liberated hydrogen. Then again, you 
may take the pure hydrogen and burn it in the com- 
pound blow pipe with oxygen, and they will combine 
and form water of the same proportional compound as 
before. So it would seem that the mutual affection ot 
oxygen and hydrogen is unchanging and undying. 
The proportion of oxygen and hydrogen composing 



158 THE GOSPEL DELINEATOR AND SURVEY. 

the atmosphere is uniform and unvarying, whether 
found in specimens brought from the sunny South or 
the frigid North, from the deepest valleys or Alpine 
heights, from its compression on ocean's level or its 
rarefaction at the highest point to which balloon has 
ever ascended. 

We pass to the vegetable kingdom and find the like 
uniformity. The grass, the shrubs, the trees, in all 
their varieties, have their uniform plans and measures, 
and uniform work allotted them. In the absorption 
and appropriation of his carbon, the majestic oak, 
though monarch of the forest, never mistakes and ap- 
propriates to himself the rule and apportionment by 
which his neighbor of another species works. In the 
vegetable culinary department, in the confection of 
delicious fruits, the apple, pear, peach, etc., compound 
their confectionaries with as much accuracy and uni- 
formity as does the pastry cook. 

And then in the flower garden the proportions for 
each variety are dealt with unerring skill, that is 
strongly suggestive of intelligence. The rules for the 
distribution and appropriation of the ultimate elements 
in vegetable and floral architecture, are as definite as 
in the arrangement of letters in written language. 

Passing up to the animal kingdom, we find the same 
constructive alphabet furnishing us some of its letters, 
with which to spell out all the myriads of forms in 
animated nature. The thousands of forms with which 
animal life is clothed, are the resultant combinations 
of only about one-fourth of the letters of our original 
physical alphabet, arranged in one endless variety of 
proportions and organic structures. 

Organism is a process that defies the skill of the 
chemist. He can decompose and recompose inorganic 



THE GOSPEL DELINEATOR AND SURVEY. 159 

substances. He can deorganize both vegetable and 
animal organism, but their reorganization, like a coy 
dame, trusts not herself to the manipulations of the- 
laboratory. Man may combine the same elements, in 
the same proportion, but organism will not result, and 
the failure shows that " spontaneous generation" has 
been all this time pursuing a cold trail. 

Coming up to man, we find a beautiful form so 
" fearfully and wonderfully made," spelled out by the 
definite arrangement of a few of the letters of our 
physical alphabet, a resultant combination of ultimate 
elements in organic union, fit tabernacle for the habita- 
tion of human spirit. Then think of the spirit as a 
real entity, of immaterial substance, inhabiting and 
superintending the building and repairs of its own ma- 
terial dwelling, by the accurate and definite arrange- 
ment of the elements, and the letters strangely spell 
out, and the mind intuitively pronounces the Godlike 
thought: "Creative intelligence," and "Nearer my 
God to Thee," seems transferred from the kingdom of 
grace into the kingdom of nature. 

III. Light. Cognition of external objects by the 
sense of sight, claims the medium of light. And here 
again, God has given us an alphabet. The seven pris- 
matic colors, revealed in the analysis of the solar spec- 
trum, furnish us the alphabet. These, by various 
arrangements and combinations, and comminglings, 
present to the eye the rainbow, the starry heavens, the 
beautiful landscape, the variegated foliage, the many 
tinted flowers, and the human face divine." The artist 
having studied his luminous alphabet, combines his 
colors, and shades of colors, and tints and semi-tints, 
till he feasts the eye with the beautiful harmony of 
colors; and visual anthems charm the eye, as beauty 






160 THE GOSPEL DELINEATOR AND SURVEY. 

personified, and artistically arranged in captivating 
groups, beams down upon you from the ornamented 
walls of the art gallery. The primary visual alphabet 
may be studied in the rainbow. And strangely enough, 
this whole alphabet combined spells white light, or the 
light of the sun, while their entire absence leaves 
blackness Or darkness, which is no color at all. 

We can conceive of light as a real substance, as it 
emanates from real substances, and is reflected from 
real substances. The arrangements of physical ele- 
ments in the flowers causes the reflection of different 
colors. So the artist uses substances to reflect the 
tints in the picture on his canvass. 

In all these departments we have been recognizing 
realism, or substantialism. And possibly the nebulous 
realms of idealism may merge into the golden reser- 
voir of realism, and ideality be swallowed up in re- 
ality. — [Published in Microcosm, Oct. 1883. 



THE GOSPEL DELINEATOR AND SURVEY. 161 



XX. 

EQUATION OF LIFE, AND KEYS OF THE 
KINGDOM. 



DELINEATION. 



(1.) a + nb = x . 


(3.) a + ( ) = x. 


(2.) Faith + Service = Entrance 


(4) ( ) + nb= x. 




(5.) nb + a= x . 



SURVEY. 



YY^ATHEMATICAL demonstrations and Algebraic 
XA/ equations, in the discussion of Scriptural the- 
ses, may possibly, by some good honest souls, be re- 
garded as out of their appropriate sphere and some- 
what innovationary, if not revolutionary. At the risk 
of introducing a new departure, I will venture to throw 
the question of entering the kingdom of Christ, into 
the form of an algebraic equation, and find the value 
of the unknown quantity. Follow me closely in the 
investigation, and you will find the equation fairly 
formed and wrought out, and the value of the symbols 
ascertained, and the keys of the kingdom discovered. 
The passage of Scripture for analysis in this lesson 
is, 2 Pet. 1:5-11. The apostle says: "And beside 
this, giving all diligence, add to your faith." This is 
addressed "to them that have obtained like precious 
faith with us," and is therefore a lesson to Christians. 
Then, beyond all controversy, the word of God re- 
quires of these Christians that they make some addi- 
tions to the slock they already have on hand. They 
can not add to nothing. But they have obtained "the 



162 THE GOSPEL DELINEATOR AND SURVEY. 

like precious faith," and to this they are to make the 
additions; so he says : " add to your faith." As those 
addressed were Christians, beyond all peradventure, 
the taith they had, must include the belief in Christ, 
and the obedience of the faith, or formal acceptance of 
Christ. 

Now, to commence the equation, let the symbol, (a.) 
represent the faith they already had. Then as Peter 
says, add to it, we place the sign plus, ( + ) after it, 
which says, add to this. Our formula then stands: 
(a + .) Now we are ready tor the additions. And let 
it be born in mind that in proportion as the items 
added are large or small, the sum or answer sought, 
will be correspondingly large or small; if, in a bill of 
goods, you have purchased seven articles, or parcels, 
and only ten ceuts worth of each, your bill will amount 
to seventy cents. But if you purchased a dollar's 
worth of each, your bill will amount to seven dollars. 
So in the question before us, if these items added are 
large, the answer will be large in proportion. This 
confers upon the subject great practical significance. 

Additions. 1. "Add to your faith, virtue." How 
much of this item will you add? This is a matter tor 
you to determine. It is a personal matter for each in- 
dividual to decide by actual practice. The ancient 
Romans called courage virtue. And here I suppose 
the term, Christian courage, would approximate its 
representative value. 

2. u And to virtue knowledge." Roaming amidst 
the ever varying scenes and constantly unfolding beau- 
ties, and awe-inspiring grandeur, and soul-stirring sub- 
limity, the Christian philosopher delights to treasure 
up knowledge from the works of God, and the word 
of God. If there is one being upon the face of the 



THE GOSPEL DELINEATOR AND SURVEY. 163 

earth, whose privilege it is, pre-eminently to acquire 
knowledge, it is the Christian. He has the advantage 
of the light of both volumes, and from these resources 
he can draw the material with which to replenish his 
store-house of knowledge, and thus add knowledge. 

Enchantments and new beauties ever springing up 
in the pathway of the devoted student of nature and 
the Bible, may however, so lure him on, as to superin- 
duce an intemperate pursuit of these studies, to the 
neglect of his personal, family, social, civil, and Chris- 
tian duties. So just where it is needed, the apostle in- 
troduces the next addition. 

3. "And to knowledge temperance." Intemper- 
ance in drinking does not exhaust the meaning of the 
term. We are admonished, by an apostle, to be tem- 
perate in all things, and we have just seen that even a 
Christian can be intemperate in study. And in mak- 
ing this addition, his temperance will frequently divert 
his attention from his enthusiastic pursuit, to attend to 
some of the practical duties of life. Possibly some of 
these domestic duties thrust upon him in the midst of 
intense and exciting studies, may cause him to become 
restive or impatient at these interruptions. The de- 
mand for the occasion, is supplied by the next addi- 
tion. 

4. "And to temperance patience." Possibly this 
central item is the most difficult of all the additions to 
be accomplished. Even Christians sometimes lose 
their patience and say: "I get out of patience." But 
if they get out of that article, is it not evidence that 
they had not " added" enough to their stock to last 
them through " the heated term ?" Excitement, get- 
ting the upper hand of forbearance, and " Patience on 
a monument," feeling herself aggrieved and deserted, 



164 THE GOSPEL DELINEATOR AND SURVEY. 

steps down and ont, leaving, as housekeeper, that un- 
ruly member, the tongue, to arrange the bill of fare to 
suit its own fantastic freaks, though not always to the 
delectation of the guests. This child of culture, Pa- 
tience, needs much care and should be cherished. 

5. "And to patience godliness." Analyzing this 
word, we have the base of the word, God, then add- 
ing, ly, we have, godly, which means like God, or re- 
sembling God; then add, ness, and we have godliness, 
which means the state of being like God. Following 
the instructions of the word of God, and imitating the 
example of him who " went about doing good," will 
unquestionably be in the direction of securing that 
character designated by the term, "godliness." 

6. "And to godliness brotherly kindness." Socie- 
ties and brotherhoods of almost every kind, develop 
this character in various degrees. And the members 
of these societies will show special kindness to those 
of their own brotherhood. But then brotherly kind- 
ness has its limitation, and that limit is the particular 
brotherhood. Our society, our church, our family, 
our community, our party, our people, etc., mark the 
boundaries of that characteristic. 

7. "And to brotherly kindness charity." Over- 
leaping the circumscribed limits of brotherly kindness, 
charity [love] goes on missions of mercy to suffering 
humanity, the wide world over, bringing happiness to 
the homes of sorrow, and diffusing blessings through- 
out the universal brotherhood of man. 

By apostolic instruction, these seven items are to be 
added to the one we have in our formula. These seven 
additions, I will collect into one term, the second term 
of our equation, and let the symbol (b) represent the 
things to be added. Then as b, represents what is to 



THE GOSPEL DELINEATOR AND SURVEY. 165 

be added, we will let (n) represent how much is to be 
added, or how many times the quantity b is to be 
takeu. Then nb will be our second term, in which b 
is a constant quantity, and w, a literal coefficient show- 
ing how many times b is taken. Adding this to our 
first term, the formula stands, a + lib. This will consti- 
tute the first member of the equation, in which a 
stands for the faith, and nb for the Christian activities, 
services, or good works. The practical value of these, 
is the unknown quantity or answer sought, which may 
now be represented by the symbol x. 

Our equation then stands, a + nb = x. 

Now hear the apostle's solution and answer, as given 
in our lesson. " For if these things be in you and 
abound, they make you that ye shall neither be barren 
nor unfruitful in the knowledge of our Lord Jesus 
Christ." Notice the word "abound." These things 
are not only to be in us, but abound. And we shall 
find the correlative of ''abound," in the answer when 
we come to it. If these abound, the answer will be 
abundant also. " But he that lacketh these things is 
blind and can not see afar off and has forgotten that 
he was purged from his old sins." Here, nearsighted- 
ness, and short memory are predicated of those in 
whom these Christian activities are lacking. A suc- 
cessful speculator must see afar off and know where 
he can make a present investment that will pay here- 
after. To be lacking in " a faithful continuance in 
well doing," is given as evidence of a short memory, 
in forgetting that they were cleansed from their alien 
sins, in accepting the gospel. 

" Wherefore, the rather brethren, give diligence to 
make your calling and election sure, for if you do 
these things ye shall never fall." Beyond all cavil, the 

12 



166 THE GOSPEL DELINEATOR AND SURVEY. 

converse of this must be : If you do not practice 
these things you may fall. Apostolic logic could never 
have constructed that sentence, if it was impossible for 
Christians to fall from grace. But diligence is re- 
quired to make their calling and election sure. And 
in the first epistle they are addressed as the elect. In- 
congruity, in admonishing the elect to make their elec- 
tion sure, might be apparent in the minds of some, but 
it all vanishes when we remember that they had been 
elected into the present kingdom, and their election 
into the everlasting kingdom requires personal dili- 
gence. Election into some societies, only brings the 
members elect into a subordinate lodge, and an elec- 
tion from that lodge, is essential to an entrance into a 
degree lodge, or the grand lodge. 

The tabernacle, type of the kingdom of heaven, had 
its outer court, its holy place, and most holy place, 
and the way into the most holy place was through the 
holy place. " For so an entrance shall be ministered 
unto you abundantly into the everlasting kingdom of 
our Lord and Savior Jesus Christ." 

Now the equation is solved, and the answer found, 
and the value of the unknown quantity can be substi- 
tuted. An entrance into the everlasting kingdom,, is the 
answer. And it is "so," that is, by doing these things, 
that it will be ministered to us. You will also notice 
the word, "abundantly," in the answer, as the correla- 
tive of u abound," in the things to be done. 

Now substituting the representative values of the 
symbols in our equation, as a represents the faith; nb, 
the Christian activities, or service, or good works; and 
x, the entrance into the everlasting kingdom; the equa- 
tion, a + nb~ x, is, by apostolic authority made to read: 
Faith + Service= The entrance. 



THE GOSPEL DELINEATOR AND SURVEY. 167 

Remember, these additions furnish a lifetime sum, 
for each individual Christian, the answer to which, is 
practically realized on entering the hereafter. Re- 
member, also, that the quality of the answer is contin- 
gent upon the second term of the equation. While a 
and b represent constant quantities, n is contingent 
upon the activities of a life time, and the value of x, is 
increased or diminished, with the varying value of n, 
in the second term, suggestive of which we find 
" abound," in the elements of the second term, and 
a abundantly," as its correlative in the answer. In 
other words, our entrance will be '•'abundant," or mea- 
gre, in proportion to our Christian activities. 

Having now solved the equation, I will apply a few 
tests to settle the presumptive question: u Are the 
equation, and its conclusions, Scripturally and logically 
legitimate?" As Peter authorized the additions, and 
gave the result, I stand behind him as authority for 
formulating the equation, and proceed to question its 
relations. 

First. — In our equation, a + rib=x, may I erase the 
second term, nb? It would then read: a + { )=£, or 
a alone equals x. Then substituting the values of the 
symbols, we have: Faith alone will give us an en- 
trance. But as a + nb are equal to x, it is certain that 
a alone can not be equal to the same tiling. Therefore 
faith alone can not give us an entrance into the ever- 
lasting: kingdom. 

Second. — May I erase the first term, a, and let the 
equation stand, ( ) + nb=x, or simply nb=x. In that 
form it says that good works alone will save us, and 
the moralist comes up claiming salvation upon morali- 
ty without faith in Christ. But as a + ?ib=x, it is clear 
to a child that nb alone cannot equal the same. Then 



168 THE GOSPEL DELINEATOR AND SURVEY. 

morality, or good works, without faith in Christ, can 
not lead us into that kingdom. 

Third. — May I reverse the order of the first and sec- 
ond terms? It would then stand: nb + a=x. In pure- 
ly algebraic quantities, that transposition, though in 
contravention of conventional usage, would not vitiate 
the equation. But in the hands of an apostle, it is 
lifted out of that conventional usage. Though, at 
first blush, it may appear paradoxical, yet it is true, 
that in the kingdom, as here used, the quantities, a + 
nb 1 and, nb + a, are not convertable, or equivalent 
terms. Do you ask, why? I answer. 1. Because 
the apostle said add these to the faith, and not faith to 
these. 2. Because these works placed after faith, are 
in the kingdom of Christ, and stand to the credit of 
the Christian workers. But if they come before faith, 
they are not of faith, but are in the kingdom of dark- 
ness, and not to the credit of the Christian worker, 
and therefore would not be counted in the Equation of 
Life. 3. Because the Savior said: " Seek ye first the 
kingdom of God, and his righteousness and all these 
things shall be added unto you." (Mat. 6:33.) These 
are sufficient reasons why the terms in our equation 
may not be reversed. 

Then let the equation stand with the items in the 
same order the apostle arranged them eighteen hun- 
dred years ago. The prestige of apostolic sanction, 
that gave them potency then, has not been dissipated 
by the lapse of ages, and they should be as efficient 
now as they were when they came warm and glowing, 
from the lips and pen of one who spoke and wrote un- 
der the influence of Divine inspiration. 

Opportunely, at this juncture, the keys of the king- 
dom, adjust themselves very nicely to open into the 



THE GOSPEL DELINEATOR AND SURVEY. 169 

everlasting kingdom, as unquestionably that is where 
the work in this apostolic lesson opens. And whether 
called a key or not, we can safely confide in its accu- 
racy aud safety, in opening those heavenly doors be- 
fore us, as we approach the glorious mansions. 

The keys were given to Peter, and it will scarcely 
be questioned that on the day of Pentecost at Jerusa- 
lem, he used the one that opens into the present king- 
dom, admitting the Jews, and teaching them how to 
work their way in and be safe. And at the house of 
Cornelius it is equally evident that he used the same 
key to admit the Gentiles, to whom God had also 
granted repentance unto life. This first key, admit- 
ting into the present kingdom, as used by Peter for 
Jew and Gentile, is entirely covered by the first term 
of our equation, represented by the symbol a, by which 
those addressed in our lesson, had been admitted. 
Equally certain is it that the work embraced in the 
second term, represented by the symbol nb, covers the 
ground of the second key, and beyond all peradventure, 
opens from the present kingdom, into the kingdom of 
glory, or as Peter terms it, <w the everlasting kingdom 
of our Lord and Savior Jesus Christ." 

Then with infallible keys, and infallible instruction 
on their adjustments and manipulations, let us be 
divinely gdided and safely and certainly, "Instructed 
into the kingdom." — [Published in Christian Quarterly 
Review, July, 1883. 



170 



THE GOSPEL DELINEATOR AND SURVEY. 



XXI. 

CONVERSION OF THE GENTILES. 

1-48. 



■Acts 10: 



DELINEATION. 



I. Analysis of Narrative 



a. Devout and Praying Man. 

b. Prayed to God. 

c. Vision and Message. 

d. Peter's Vision and Instruc 
tion. 

II. Miraculous Agencies 



e. Gentile Family. 
f Preaching and Believing. 
g. Spirit's Mission. 
h. Obedience Required. 



1. — Angel Visits Cornelius. 
2. — Vision of Great Sheet.. 



3. — Spirit Speaks to Peter. 
4. — Spirit* on Gentiles. 



III. Disign, of tli3 Spirit. What For? 



1— To Give Faith? No. 
2.— Regenerate? No. 
3.— Purify the heart? No. 



No. 



4.— Purify the Soul? 

5. — Remission? No. 

G. — Gentle Witness? Yes. 



SURVEY. 

TIT FIE conversion of the Gentiles marks an impor- 
JL tant era in the history of the proclamation of 
the gospel. For some seven years the gospel had been 
preached to none bat Jews, and the apostles bad not 
yet appreciated the great mystery that the Gentiles 
were to have the gospel preached to them; and it re- 
quires a series of miracles to convince Peter that God 
will accept them. 

A brief analysis of the narrative as recorded in the 
tenth chapter of Acts, and first eighteen verses of the 
eleventh, will set the facts before us in their order, and 
give us the apostolic practice of conversion. This 



THE GOSPEL DELINEATOR AND SURVEY. 171 

being the first conversion of Gentiles must be a model, 
and in the hands of Peter, to whom was given the 
keys of the kingdom, it must correspond in the essen- 
tial facts with the first introduction of the Jews on 
the day of Fentecost at Jerusalem. (See Acts 2: 1-42.) 
I. Analysis of The Narrative. 

a. Gornelius, the man divinely selected as the rep- 
resentative of Gentile conversion, is presented before 
us as a devout or religious man, a praying man, a good 
man, a charitable man, a man of good reputation, and 
one who habitually prayed to God. 

b. He was a Roman officer, stationed in Palestine 
and making Cesarea his headquarters. Having been 
in Palestine long enough to learn the Jew's religion, he 
seems to have been a proselyte to Judaism, for, though 
a heathen, he prayed to God, and not to Jupiter. Here 
is a religious man, though not a Christian, and not 
knowing that it was his privilege to be a Christian, 
living up to the best he knew, and praying to God, not 
having learned how to come to God through Christ. 

c. While praying to God, in his house, an angel ap- 
pears to him, and, calling him by name, tells him his 
prayer was heard. Now would not that be a good ex- 
perience according to the practice of modern theology? 
A religious praying man, divinely assured that his 
prayers are heard. Why modern fanaticism would 
clap her extatic hands and hail it as an evidence of 
pardon and acceptance with God. But the angel 
would correct that error and set him right, for he tells 
him where to send for Peter, and says: "He shall tell 
thee what thou oughtest to do," which shows that he 
ought to do something more than praying, in order to 
come into the kingdom. Peter expresses it thus: 
"W x ho shall tell thee words whereby thou and all thy 



172 THE GOSPEL DELINEATOR AND SURVEY. 

house shall be saved." Now any one can see that the 
" words whereby he should be saved," are the same 
words in which he should tell him "what he ought to 
do." Putting these together we see that Peter was to 
be sent there to tell him what to do to be saved. Then 
it will be safe to watch him and see what he tells him 
to do. 

d. Then Cornelius dispatched two of his household 
servants and one of his body guards, religious men 
also, on a mission to Joppa to bring Peter. About 
noon the next day, as the messengers were approach- 
ing the city, Peter had retired to the secluded house- 
top for devotion and meditation. Being hungry, while 
they were preparing dinner, Peter fell into a trance 
and saw the vision of a great sheet with a menagerie 
of all kinds of animals mixed together, and heard a 
voice inviting him to eat. Regarding that collection 
as unclean, he declined, as he had always respected 
the Jewish law that forbid the eating of unclean 
animals. Put the voice replied: "What God hath 
cleansed call not thou common." The vision thrice 
repeated is withdrawn, leaving Peter still in doubt as 
to its meaning. Then the Spirit speaks to him and 
instructs him to accompany these messengers, for they 
are divinely sent. He entertains them, and next day 
accompanies them to visit this Gentile family. 

e. The family or household of Cornelius consisted 
of "his kinsmen and near friends," whom he had 
called together at the expected hour of Peter's arrival, 
and of whom it is said: "Now therefore we are all 
here present before God, to hear all things that are 
commanded thee of God/. Here is a religious audi- 
ence ready to lay aside their religious prejudice and 
accept all that the apostles are commanded to teach. 
Then they will all hear, believe, and obey. 



THE GOSPEL DELINEATOR AND SURVEY. 173 

/. Then Peter, convinced "that God is no respecter 
of persons, but that in every nation he that feareth 
him and worketh righteousness is accepted of him," 
commenced his discourse. He speaks of Jesus Christ 
as "Lord of all," of the word sent to the chidren of 
Israel, of prophecies fulfilled in Christ, of miracles 
wrought Ivy him, of which the apostles are his wit- 
nesses, of his crucitiction, of his resurrection, of which 
they were also witnesses, and that he had commanded 
them to preach to the people and to testify that he was 
ordained of God to be the judge of the living and the 
dead, and culminates in the following comprehensive 
conclusion: "To him give all the prophets witness, 
that through his name, whosoever believeth in him 
shall receive remission of sins." Notice here that he 
does not say that those who believe have remission of 
sins, but that they shall receive remission of sins through 
his uame. Here ends his discourse of teaching, testi- 
fying and convincing, and we learn from Peter that 
they "believed on the Lord Jesus Christ." But Peter 
has not yet told them "what to do to be saved," for 
he has not told them to do anything^ They are now 
believers with the assurance that those who believe may 
receive remission of sins "through his name." But 
they have not yet been informed how they can come 
to that name for remission. 

g. At this point Peter is interrupted by the Holy 
Spirit coming on these Gentiles, enabling them to 
speak in other languages, at which phenomenon the 
Jewish brethren were very much astonished. 

h. Now the anxious crowd ready " to hear all 
things that are commanded thee of God," are waiting 
to hear him tell them how to come to his name for re- 
mission of sins, or in other words to tell them what to 



174 THE GOSPEL DELINEATOR AND SURVEY. 

do to be saved, which was the object of his mission to 
them. Will he tell them, or will he not? Follow him 
through his mission, and the next thing he says to them 
is, to tell them what to do. " And he commanded them 
to be baptized in the name of the Lord." Now he 
has told them what to do, and he told them to do the 
same that he told the Jews to do, when he first preached 
remission of sins in the name of Jesus at Jerusalem 
on the day of Pentecost, when he commanded them to 
"be baptized in the name of Jesus Christ for the re- 
mission of sins." Here his mission ended, and their 
conversion was after the apostolic order. 

II. Miraculous Agencies. 

A. little attention to the miraculous agencies con- 
nected with this case of Gentile conversion, will now 
be in order, as some have imagined that the miracu- 
lous still inhere organically in conversions. 

1. The angel visited Cornelius to tell him where to 
find Peter, who would come to tell him what to do to 
be saved. But we know where to find Peter, and what 
he tells both Jews and Gentiles to do to be saved. So 
we are not required to wait for the angel. 

2. The vision of the great sheet, and the voice, 
came to Peter to convince him that the distinction be- 
tween Jew and Gentile was broken down, and that the 
uncircumcised were not therefore legally unclean. But 
that being settled, we do not need to wait for that 
vision to come to us' to reveal the same thing over 
again. 

3. The Spirit spoke to Peter to convince him that 
he might go to the Gentiles. But we now know that 
the preacher may go to the Gentiles, and do not need 
to wait for the spirit to come to us. Besides, the 
Spirit did not go to the man to be converted, but to 



THE GOSPEL DELINEATOR AND SURVEY. 175 

the preacher to send him to convert these people by 
the normal method, the power of the gospel. 

4. But the Spirit coming upon the Gentiles is 
thought to be one of the agencies which should con- 
tinue to accompany conversions, and therefore de- 
mands attention. If God converted these men by the 
Holy Spirit, then he took the work out of Peter's 
hands, after he had sent him to lead them to Christ, 
and tell them what to do to be saved. What was it 
for? 

III. Design of the Spirit. 

Now three of the four miraculous agencies have 
been eliminated from the scriptural mode of conver- 
sion, their preseuce having been to bring the preacher 
of the gospel to a Gentile audience for the first time. 
Having accomplished that object they disappear as 
factors in conversion. The fourth miracle, the Spirit 
on the Gentiles, must in like manner be eliminated or 
continue as a permanent factor ill conversions to the 
present time. If you claim that it is an exception, 
and continues as a factor in conversion, you are bound 
to tell us what it is for, or else withdraw your claim. 
So you may assume, or guess, the purpose of its agency. 

1. Some one says: "I think it came to give them 
faith." Well, no doubt that is your honest opinion: 
but if my opinion is, that it was not for that purpose, 
your opinion and mine would just balance each other, 
and would only be opinions after all. With your con. 
sent we will let Peter decide. He was there and knows 
its purpose. Peter, is that the way they received their 
faith? Peter decides thus: "You know how that a 
good while ago God made choice among us, that the 
Gentiles, by my mouth, should hear the word of the 
gospel, and believe." (Acts 15: 7.) Thank you, 



176 THE GOSPEL DELINEATOR AND SURVEY. 

Peter, for your decision, that these Gentiles believed 
through your preaching, and not through the miracu- 
lous coming of the Holy Spirit, for it forever settles 
the question that " faith comes by hearing the word of 
God," as Paul logically proves, and confidently affirms. 
(Rom. 10 : 17.) As the apostolic decision is against 
your assumption, you may guess again. 

2. Another says: "I think it was to regenerate 
them," or that they were "born again by the Spirit." 
If your opinion and mine cross each other at this 
point, Peter again settles it for us thus: 

"Being born again [begotten], not of corruptible 
seed, but of incorruptible, by the word of God." (1 Pet. 
1: 23.) From the apostolic court the judgment is ren- 
dered against you. 

3. A third assumption is that it was to purify their 
hearts. I appeal this also to the apostolic court, and 
Peter renders the decision thus: 

"And put no difference between us aud them, puri- 
fying their hearts by faith." (Acts 15: 9.) So the 
judgment affirmed by Peter is, that their hearts were 
purified by faith, and that their faith was received 
through his word. 

4. A fourth assumption supposes it to be to purify 
their souls. An appeal to the apostolic court brings 
this decision from Peter: 

"Seeing ye have purified your souls in obeying the 
truth through the spirit unto unfeigned love of the 
brethren." (1 Pet. 1: 22.) Here they received the 
truth through the apostolic word, and the belief of the 
truth purified their hearts, while in the obedience of 
the truth they purified their souls, or lives. 

5. Finally, some one makes a guess at a venture, 
asssuming that it was for remission of sins, or for an 



THE GOSPEL DELINEATOR AND SURVEY. 177 

internal evidence that their sins were forgiven. Now 
Peter, honestly did you teach thern that they should 
receive the evidence of remission, through the Holy 
Spirit coming upon them ? Peter sets us right at this 
point, by informing us that he taught: 

"That, through his name, whosoever believeth in him 
shall receive remission of sins." (Acts 10: 43.) Then 
beyond all preadventnre it is decided that the Spirit 
did not come upon the Gentiles for any of the five 
purposes above assumed, and I believe they exhaust 
the list of assuptions in that direction. 

The guesses being exhausted, and all the assump- 
tions ruled out of the apostolic court in deciding what 
was not its object, may we ask the court to decide for 
what purpose the spirit was sent to them. By the 
same apostle the decisive judgment is thus rendered: 

" And God, who knoweth the hearts, bear them wit- 
ness, giving them the Holy Spirit, even as he did unto 
us." (Acts 15: 8.) 

Then it was God's " witness," or God testifying in 
their behalf. But to what did God testify to them? 
Surely not to the forgiveness of their sins, for it came 
upon them before they had even been told how to come 
to the name of Jesus Christ, to "receive remission 
of sins through his name." But Peter settles it thus : 

" Forasmuch then as God gave them the like gift as 
he did unto us who believed on the Lord Jesus Christ, 
what was 1 that I could withstand God? When they 
heard these things they held their peace, and glorified 
God, saying: Then hath God also to the Gentiles 
granted repentance unto life." (Acts 11: 17, 18.) The 
apostles and brethren at Jerusalem had called Peter to 
account for preaching to the Gentiles, and Peter here 
justifies his conduct by presenting this Gentile endow- 



178 THE GOSPEL DELINEATOR AND SURVEY. 

ment of the spirit as God's testimony that the Gentiles 
might be received to the obedience of the gospel, upon 
the same terms as the Jews, and be saved. The apos- 
tles and elders assembled accept the decision, and 
unanimously decide that by this sign: "Then hath 
God also to the Gentiles granted repentance unto life." 
As soon as God bore that testimony that the Gentiles 
might be saved through the gospel, and all doubt and 
hesitation in the mind of Peter, and of the six Jewish 
brethren who accompanied him to the house of Corne- 
lius, was banished, and not before, he completed his 
mission by telling them what to do to be saved. "And 
he commanded them to be baptizedin the name of the 
Lord." That Gentile privilege, being now assured by 
divine testimony, it is not necessary for the witness to 
come again to prove the same thinfr, as the evidence 
is recorded in the word of God, and hence the decision 
is final, and no instance on record of its repetition. 
The miraculous, being now divinely eliminated from 
ordinary conversions, this case stands, like all others: 
They heard, believed, and obeyed, and entered at once 
into the service. 



TIIE GOSPEL DELINEATOR AND SURVEY. 179 



XXTI. 
A SCRIPTURAL CONVERSION.— Acts 8:26-40. 



DELINEATION. 



1.— The Angel. 
2.— The Preacher. 
3.— The Road. 
4. — The Treasurer 
5.— The Chariot. 
6. — The Spirit. 
7. — The Prophecy. 



Agencies and Practices. 

8. — The Explanation. 

9. — Preach Jesus. 
10. — A Certain Water. 
11.— The Belief. 
12.— The Baptism. 
13. — God's Acceptance. 
14. — The Rejoicing. 



SURVEY. 

IN the passage of Scripture indicated above, we have 
the record of a model com version, under the apos- 
tolic practice. It is a plain narrative, giving the facts as 
they occurred from its inception to its completion and 
the sanction of its divine approval. I shall simply 
call attention to the facts in the order recorded. 

The preacher under whom this conversion was 
effected, had been holding a protracted meeting at 
Samaria, where he " preached Christ unto them," the 
report of which is thus placed on record: " But when 
they believed Philip Preaching the things concerning 
the kingdom of God, and the name of Jesus Christ, 
they were baptized, both men and women." (Acts 
8:12.) 

The subject of this conversion, is a distinguished 
officer from a far distant country, treasurer to Can- 
dace, queen of Ethiopia, and about to return home 
from a devotional visit at Jerusalem. God sees in this 






180 THE GOSPEL DELINEATOR AND SURVEY. 

man a fit instrument to bear the gospel to his home, 
and plant Christianity in that foreign land, and deter- 
mines to effect his conversion strictly after the gospel 
plan. 

"And the angel of the Lord spoke unto Philip." 
Here the first agency is the angel. Bat the angel did 
not speak to the man to be converted. So we need not 
wait for that agency. If it was God's plan to convert 
men miraculously, he could have sent the angel to the 
man. But that was not his plan. 

The second agency employed is the preacher, and to 
him the angel spoke and sent him toward the south to 
the road along which the treasurer would pass from 
Jerusalem to Gaza. But the preacher knows not yet 
what service God has for him away down there. Yet 
he can march under "sealed orders." "And he arose 
and went." Now in an oral panorama, we may see, 
in this first section, a man journeying solitary, yet per- 
sistent, along the road. 

A chariot on the Jerusalem and Gaza road, attracts 
his attention, as the royal treasurer wends his home- 
ward way. "Then the Spirit said unto Philip, go 
near, and join thyself to this chariot." Here another 
agency is introduced, the Spirit, and if it was God's 
plan to convert men by his Spirit without the gospel, 
he would have sent the Spirit to the man, but he did 
not do it; he sent it to Philip the preacher, to indicate 
that his audience was in that chariot. So we are ad- 
monished that we are not to wait for the Spirit. "And 
Philip ran thither to him,'' true to the instruction. 

Now give the panorama another turn, and the sec- 
ond section reveals a traveler in a chariot, with a pe- 
destrian along side. 

Philip has now found his audience in the person of 



THE GOSPEL DELINEATOR AND SURVEY. 181 

this Ethiopian officer, who is just reading the text for 
his sermon on his arrival. He listens and hears him 
read, in the fifty-third chapter of Isaiah, seventh and 
eighth verses, a prophecy concerning Christ, uttered 
more than seven hundred years before. He inquires: 
Do you understand that? The reply is : "How can 
I except some man should guide me?" Not that the 
Scriptures are so mystified as not to be understood 
without miraculous guidance. But here is a fulfilled 
prophecy that Philip can explain to the officer who 
has never heard of its fulfillment. "And he desired 
Philip that he would come up and sit with him." 

Now give the panorama another turn, and the third 
section reveals a chariot containing two men in earnest 
conversation. We listen. 

" Then Philip opened his mouth, and began at the 
same Scripture, and preached unto him Jesus." Be- 
ginning with the same Scripture: " He was led as a 
sheep to the slaughter; and like a lamb dumb before 
his shearer, so opened he not his mouth," he would 
explain that this was fulfilled when Jesus was led to 
the Jewish tribunal, and the bar of Pilate, he made no 
reply to their questions. 

"In his humiliation his judgment was taken away," 
or "extorted from him." This, Philip could explain, 
was also fulfilled before those tribunals. The humilia- 
tion consisted in putting him under oath to testify in 
his own case, a humiliation to which even criminals 
are not subjected. When they could not prove the 
charge of blasphemy against him, the high priest ad- 
ministered the oath to him, saying: "I adjure thee 
by the living God, that thou tell us whether thou be 
the Christ the Son of God." (Mat. 26:63.) Under 
oath he admitted that he was what he had said. The 

13 



182 THE GOSPEL DELINEATOR AND SURVEY. 

high priest rendered the judgment, thus forcibly 
"taken" from his own lips, thus: "What further 
need have we of witnesses? behold, now ye have heard 
his blasphemy. What think ye? They answered 
and said he is guilty of death." 

But he "preached Jesus." After explaining the 
prophecy read, he would preach Jesus by explaining 
many other prophecies concerning him, that had been 
fulfilled. 

He would preach Jesus the babe in the manger, re- 
ported by the angels, and admired by the shepherds. 
He would preach Jesus the babe at home with his 
parents, receiving the homage, and presents, at the 
hands of the Eastern Magi. He would preach Jesus 
the intelligent boy of twelve years old, confounding 
the learned doctors, and setting an example of obedi- 
ence to his parents. He would preach Jesus baptized 
in the river Jordan, and divinely announced to be the 
Son of God. He would preach Jesus successfully re- 
sisting the Satanic temptations. He would preach 
Jesus working miracles in attestation of the truth of 
the oracle from heaven. He would present Jesus 
cleansing the leper, healing all kinds of diseases, cast- 
ing out demons, expanding a few loaves into a supply 
for thousands, Jesus standing upon the deck of the 
vessel in the storm, commanding the elements, while 
obedient to his voice, winds lull, and waves crouch 
silently at his feet. 

From exhibitions of power over the elements of na- 
ture and humanity, he would lead his interested auditor 
to the confines of the unseen world, and preach Jesus 
calling departed ^spirits back to their tenements of clay, 
to live again amongst their friends. 

He would preach Jesus, the man of miracles, the 



THE GOSPEL DELINEATOR AND SURVEY. 183 

man of sorrows and acquainted with grief, led from 
the hall of humiliation and judgment, up the hill of 
Calvary, expiring on the cross, his heart's blood flow- 
ing in healing streams, a crimson tide, a cleansing 
fountain of potent efficacy to wash away the guilty 
stains of sin. 

He would preach Jesus in the rock-bound, sealed, 
and guarded sepulchre, bursting the bars of death, and 
coming forth a triumphant conquerer. 

He would preach Jesus, giving his apostles a com- 
mission to preach remission of sins in his name, be- 
ginning at Jerusalem, after his ascent to heaven and 
the descent of the Holy Spirit; with the assurance 
that " he that believeth and is baptized shall be saved." 

He preaches Jesus ascending into heaven, and 
" crowned with glory and honor," and made " both 
Lord and Christ;" and sending down the Holy Spirit 
according to promise, to the waiting apostles at Jeru- 
salem, on the day of Pentecost. 

He unfolds the teaching of Peter on that day, as he 
preaches Jesus in prophecy and testimony, to the won- 
dering crowd, and enforces the requirements of the 
commission, to believe on Jesus the Christ, repent, 
and be baptized in his name for remission of sins. 

He shows him that those who received the word of 
the apostle, were baptized, and added to the saved, 
and entered at once upon the practice of the recurring 
duties of Christian citizenship. This far the teaching 
in the chariot. 

"And as they went on their way, they came unto a 
certain water; and the eunuch said, see,' t here is water; 
what doth hinder me to be baptized?" "And he 
commanded the chariot to stand still." 

Another turn of the pauorama, and the fourth sec- 



184 THE GOSPEL DELINEATOR AND SURVEY. 

tion reveals the chariot standing still, with the postilion 
on his seat, and the two travelers standing by the 
stream. 

Now why did this Ethiopian officer ask to be bap- 
tized? Clearly because Philip had informed him that 
baptism was a requirement in coming to Christ for re- 
mission. The eunuch has declared his belief and his 
purpose to obey. 

"And they went down both into the water, both 
Philip and the eunuch; and he baptized him." 

Now give the panorama another turn, and the fifth 
section shows us two men standing together out in the 
stream, the one in the act of placing the other under 
the water, from which he raises him again. 

Now why this scene ? If baptism did not require a 
burial in water, they need not go down into the water 
to perform it. And if sprinkling a little water on a 
person could be substituted for baptism, the eunuch 
would not have waited till " they came to a certain 
water," but would have said, there is plenty of water 
in the chariot, "what hinders me to be baptized," for 
they always, on their journeys, carried water in their 
chariots, in bottles made of skins of animals. But 
baptism is a burial, for : " So many of us were bap- 
tized into Jesus Christ were baptized into his death ; 
therefore we are buried with him by baptism into 
death." (Rom. 6:3, 4.) "Buried with him in bap- 
tism, wherein also ye are risen with him." (Col. 
2: 12.) But baptism is also a resurrection, so Philip 
did not leave his convert under the water. 

"And when they were come up out of the water, the 
Spirit of the Lord caught away Philip, that the eunuch 
saw him no more." 

Another turn of the panorama, and the sixth section 



/ 

THE GOSPEL DELINEATOR AND SURVEY. 185 

presents us with the chariot still on the shore, but one 
man has disappeared from the group. 

Here the agency that introduced Philip to the strau- 
ger, has taken him away. He has finished his work 
here, and God has a work for him to do along the 
coast of the Mediterranean Sea. But why is it re- 
corded, that the Spirit caught away Philip? Beyond 
peradventure, it is the sign manual of the divine ac- 
ceptance of this conversion. Philip had done the 
work he was sent to do, and had done it right, and ac- 
cording to the apostolic practice. This record virtually 
says to Philip : " Well done good and faithful ser- 
vant," you have finished the work I gave you to do, 
the service is accepted, and the divine acceptance, will 
be placed on record that this conversion may stand as 
a model of apostolic practice for all coming time. 
"And he [the eunuch] went on his way rejoicing." 
Now give the panorama a final turn, and in the 
seventh section you see the chariot, with the original 
proprietor and occupant, in his resumed seat, and 
homeward bound, wending his way in the direction of 
Gaza; and rejoicing in the knowledge of " forgiveness 
of sins, and an inheritance among them who are sanc- 
tified by faith that is in Christ." 

Now suppose a stranger, from the top of one of 
those hills, had witnessed this novel scene, what would 
have been his impressions? And which of all the 
modern denominational churches would claim that 
Ethiopian officer as their convert, and endorse the 
practice? Possibly he might be left out in the cold 
till he met with those who follow the apostolic prac- 
tice. 



186 



THE GOSPEL DELINEATOR AND SURVEY. 



XXIII. 
THE NAME CHRISTIAN. 



Substance of discourse delivered in Christian Church, at 
Pleasant Hill, Cass County, Missouri, Oct. 27th, 1878. 



DELINEATION. 



1. — Family Name. 
2 — Prophecy. 
3. — Worthy Name. 
4, — My Name. 
5. — Chrisma. 



6. — Chrio. 
7. — Christos. 

8. — Christianos. 

9. — Chrematizo. 
10.— Kaleo. 



SURVEY. 

U T10R this cause I bow my knees unto the Father 
A? of our Lord Jesus Christ, of whom the whole 
family in heaven and earth is named." (Eph. 3: 
14, 15.) 

1. From this text it appears that when Paul wrote 
the epistle to the Ephesians, about A. D. 64, the whole 
family had been named, and we may expect to find 
that family name recorded somewhere in God's book. 
We wish now to inquire what name was given them, 
when given, and by whose authority. 

We have analyzed, in these discourses, the first 
three chapters of this letter, and are now prepared to 
develop and understand this text. We have seen that 
in the first chapter, and first twelve verses, the apostle 
speaks of the predestinating, choosing, and qualifying 
of us, the apostles who first trusted in Christ. He then 
refers to the ye, who also trusted, after they heard the 



THE GOSPEL DELINEATOR AND SURVEY. 187 

word of truth, etc. Then of the mighty power of 
God, in raising Christ from the dead. In the second 
chapter he addresses the Gentile Christians, reminding 
them that they were once aliens from the common- 
wealth of Israel, but that Christ had broken down the 
middle wall of partition, having abolished the law of 
commandments, to make of the two, one new man, 
and reconcile both to God in one body; and that they 
were no longer strangers and foreigners, but fellow- 
citizens with the saints. He reminds them that in 
this is manifested the exceeding riches of God's favor, 
and in the eighth verse reminds them that it is by the 
favor of God that these Gentiles are permitted to be 
saved through the faith, without the law, which had 
once been imposed on the Jews, but now had been 
abolished. 

Having seen the whole family, Jew and Gentile, 
united in one body, and built on the one foundation, 
and "the Gentiles fellow heirs, and of the same body," 
" according to the eternal purpose," or plan of the ages, 
the apostle breaks forth in the language of the text: 
u For this cause,'" etc., and glories in the united family 
under the new name. 

Now what is the new name? and from whence? Is 
it from heaven, or from men ? 

2. Prophecy. "For the Lord God shall slay thee, 
and call his servants by another name." (Isa. 65: 15.) 
"And the Gentiles shall come to thy light, and kings 
to the brightness of thy rising." (Isa. 60: 3). "And 
the Gentiles shall see thy righteousness, and all kings 
thy glory ; and thou shalt be called by a new name, 
which the mouth of the Lord shall name." (Isa. 
62:2.) 

Here are three passages of Scripture, from the plan 



188 THE GOSPEL DELINEATOR AND SURVEY. 

of the ages, uttered near seven hundred years before 
the birth of Christ. In one it is affirmed that God 
will call his people by another name ; in the next, that 
the Gentiles and kings shall come to the light; and in 
the third, that when the Gentiles and kings see the 
righteousness, they shall be called by the new name, 
and the presumption is, that it is the one that the 
mouth of the Lord named. 

3. In the year sixty when James wrote his epistle, 
they were called by a worthy or honorable name, for 
he says : w Do not they blaspheme the honorable 
name by which ye are called." (Rev. vers. Jas 2:7.) 
And what more honorable name than to be named 
after Christ ? 

4. About the year ninety-six, the Savior himself, 
in dictating the epistles to the churches in Asia Minor, 
uses these expressions: "And for my name's sake 
hast labored," " and thou boldest fast my name, and 
hast not denied my faith," " and hast not denied my 
name." (Rev. 2:3, 13 and 3:8.) 

Here a full half century after " the disciples were 
called Christians first in Antioch," we find Christ him- 
self, the head of the family, commending the churches 
for still holding fast his name, thus farther indicating 
that they were named after Christ Jesus, the one who 
was dead and is alive again, that it was an honorable 
name, and some had not denied it, but for it, still 
labored. 

5. But after which name were they called, the name 
Jesus, or the official name Christ? In other words, 
will they be called Jesuits, or Christians ? We will 
approximate the answer. 

John says: "But ye have an unction from the 
Holy One and ye know all things." (1 Jno. 2:20.) 



THE GOSPEL DELINEATOR AND SURVEY. 189 

And again : " But the anointing which ye have re- 
ceived of him abideth in yon, and you need not that 
any man teach you ; but as the same anointing teacheth 
you of all things." (1 Jno. 2:27.) 

Here the apostle uses the word Chrisma, which 
means anointing, or anointing oil, and is translated, 
unction, once, in the 20th verse, and rendered, anoint- 
ing, twice in the 27th verse, and is the noun form of 
the verb chrio, t^ anoint. Oil is used in the Scriptures 
as a symbol of the Spirit, sometimes in its sanctifying, 
and sometimes in its illuminating office. Oil, to 
illuminate, must be in the lamp. So the Spirit, to 
illuminate, speaks through the word of God. In these 
verses, John says, this anointing, this chrisma, or 
Christing, teaches you. This points to the official term, 
Christ. He and his apostles were anointed to teach 
and preach. 

6. The verb chrio, occurs five times in the Greek 
New Testament, and is four times applied *to Jesus, 
and once to the apostles. The following are the pass- 
ages and translations : " The Spirit of the Lord is 
upon me, because he hath anointed me to preach the 
gospel to the poor." (Luke 4:18.) " Thy holy child 
Jesus, whom thou hast anointed." (Acts 4:27.) " How 
God anointed Jesus of Nazareth, with the Holy Spirit 
and with power." (Acts 10:38.) "Therefore, God, 
even thy God hath anointed thee with the oil of glad- 
ness above thy iellows." (Heb. 1:9.) " Now he who 
establisheth us with you in Christ, and hath anointed 
us, is God." (2 Cor. 1:21.) This last applies to the 
apostles. 

7. The word Christ, or Christos, in the Greek, 
means anointed, or an anointed person, and is a deriva- 
tive from chrio, to anoint, and occurs five hundred and 



190 THE GOSPEL DELINEATOR AND SURVEY. 

seventy times, uniformly translated Christ, and ap- 
plied to Jesus. 

8. Thus far we see that there is light all along the 
line of chrio and its derivatives, and we may safely 
follow it one step farther and see into what it will de- 
velop. 

Christianos, a derivative from chrio, occurs three 
times in the Greek New Testament, viz : Acts 11 : 26, 
Acts 26 : 28, and 1 Peter 4: 16, rendered Christian or 
Christians, and applied to the disciples of Christ. 

(a) The Roman court at Cesarea, knew the name 
by which the disciples of Christ were called, at a pe- 
riod of about nineteen years from the time they re- 
ceived the name. For Paul, in his inimitable address 
before king Agrippa, was insisting that the king be-, 
lieved the prophets. " Then Agrippa said unto Paul : 
Almost thou persuadest me to be a Christian." (Acts 
26: 28.) 

(6) Peter, writing to the elect, says: " If ye be 
reproached for the name of Christ, happy are ye ; for 
the Spirit of glory and of God resteth upon you." (1 
Peter 4 : 14.) Then, this reproach for the name of 
Christ, is explained in the 16th verse as suffering as a 
Christian, thus: "Yet if any man suffer as a Chris- 
tian, let him not be ashamed; but let him glorify God 
in this name." Over twenty years they had now been 
known to the outside world by the name Christian, and 
had been persecuted under that name, brought before 
tribunals under that name, and glorified God in that 
name, by suffering as Christians, in " the Spirit of Glory 
and of God." 

(c) The name Christian having now been recog- 
nized officially and legally for some twenty years, and 
receiving the sanction of apostolic benediction, we will 



THE GOSPEL DELINEATOR AND SURVEY. 191 

visit Antioch about the year 43 and witness the nam- 
ing of the family, the record of which is found in the 
eleventh chapter of Acts. 

In verse 18, the apostles and brethren in Judea, hav- 
ing heard Peter's report of the conversion of the Gen- 
tiles, and their divine acceptance, at the house of Cor- 
nelius, withdrew their objections, and "glorified God, 
saying : Then hath God also to the Gentiles granted 
repentance unto life." Hitherto the light of the gos- 
pel had remained with the Jews, but is now about to 
shine to the Gentiles. About this time some of the 
brethren went to Antioch and commenced preaching 
the Lord Jesus Christ to the Gentiles, or Grecians. 
"And the hand of the Lord was with them; and a 
great number believed and turned to the Lord." 
(Verse 21.) The light of the gospel, and God's right- 
eousness, which had hitherto remained among the 
Jews, we find now going forth to the Gentiles, accord- 
ing to prophecy, and for the first time, Jews and Gen- 
tiles, are builded together in Christ in one congrega- 
tion, significantly pointing to the arrival of the time 
when they should be called by the new name for which 
God's people had been waiting over 700 years. And 
now we are prepared to look for the calling of the new 
name, which, according to the plan of the ages, (Isa. 
62 : 2) the mouth of the Lord shall name. 

When the church at Jerusalem heard of these pro- 
ceedings at Antioch, they appointed Barnabas, as an 
apostle from the church to go and look after that mat- 
ter, who, pleased with this new missionary feature of 
their work, saw at once that there was a field of labor 
for his old friend Saul, whom Jesus had already called 
to go to the Gentiles, "to open their eyes and turn 
them from darkness to light" He goes immediately 



192 THE GOSPEL DELINEATOR AND SURVEY. 

to Tarsus in search of Saul, and brings him to Anti- 
och. "And it came to pass that a whole year they as- 
sembled themselves with the church, and taught much 
people. And the disciples were called Christians first 
in Antioeh." (Acts 11: 26.) 

Now the family has received the long looked for 
name, and that name is Christian, and recorded in the 
Bible. It is given at the right time, when the Gen- 
tiles had come in, and under the superintendence of 
Saul, an apostle of Jesus, and Barnabas, an apostle of 
the church, so that the head and the body, the bride- 
groom and the bride, are mutually represented at the 
naming of the family, and recorded as the result of a 
year's labor of these special apostles. 

We have now learned what the name of the united 
family is, and that it was given when the family was 
united, and that it was by them accepted, that they 
suffered persecution under that name, and were en- 
couraged by an inspired apostle to persevere and to 
glorify God in that name; and that the name has come 
down through the ages, we are well aware, as the only 
name that can unite the whole family. 

But was the name given by divine authority? Some 
say it was given by their enemies; but that is only an 
assumption, as there is not even a hint in that direc- 
tion. Three things are represented as being done in 
connection with that mission, assembling, teaching, and 
naming or calling. These three verbs being infinitive 
in the Greek, their subjects are not expressed. Sim- 
ply, it was to them, or happened to them; or belonged 
to them, as a part of their mission, to assemble, to teach, 
and to call the disciples Christians. And then the 
words for disciples and Christians, are both in the ac- 
cusative case, which corresponds to the object of a 



THE GOSPEL DELINEATOR AND SURVEY. 193 

transitive verb in the English, the one as the object of 
the transitive verb call, and the other in same case by 
apposition. But the translators do not hesitate to give 
"they," as the subject of assembled and taught. Is it 
not then as clearly the implied subject of called? 
Though for technical or other reasons, the last clause 
is rendered, in the passive voice: "The disciples 
were called Christians," the truth will crop out that 
Paul and Barnabas were responsible for the naming, 
as well as the teaching. 

9. A still stronger witness will now be summoned, 
in the word itself, which is used, and rendered called 
in Acts 11: 26, where they were first called Chris- 
tians. The word in the Greek is chrematizo, and oc- 
curs in noun and verbal forms ten times in the New 
Testament, to which I will call attention, that the 
reader may see that the word itself is an expression of 
divine authority, meaning to give a divine admonition, 
or in the Greek mythology, to announce an oracle. 

(1.) "And being warned of God in a dream." (Mat. 
2: 12.) The words in italics are the translation of the 
one word under consideration. 

(2.) "Notwithstanding, being warned of God in a 
dream, he turned aside." (Mat. 2: 22.) 

(3.) -"And it was revealed unto him by the Holy 
Ghost." (Luke 2: 26.) 

(4.) " Was warned from God by a holy angel." 
(Acts 10 : 22.) 

(5.) "She shall be called an adulteress." (Rom. 
7: 3.) 

(6.) "But what saith the answer of 6r0<itohim?" 
(Rom. 11: 4.) 

(7.) "As Moses was admonished of God when he was 
about to make the tabernacle." (Heb. 8 : 5.) 



194 THE GOSPEL DELINEATOR AND SURVEY. 

(8.) "By faith Noah being warned of God. of things 
not seen as yet." (Heb. 11: 7.) 

(9.) " For if they escaped not who refused him that 
spake on earth." (Heb. 12: 25.) 

(10.) "And the disciples were called, Christians first 
in Antioch." (Acts 11 : 26, the passage under consid- 
eration.) If the word carries divine authority in it, as 
all these examples show, were not the disciples, by 
divine authority, called Christians ? Then they were 
called by the name that the mouth of the Lord named. 

10. There is another word, kaleo, which occurs 146 
times in the New Testament, and is the word for call } 
when not by divine authority, and which would have 
been used here, if they had been called Christians by 
their enemies, or even by their friends, if not by 
divine authority called. But by divine authority they 
were chrematized. 



THE GOSPEL DELINEATOR AND SURVEY. 195 



XXIV. 
GOD'S BUILDING.— 1 Cor. 3: 9-17. 



DELINEATION. 



Elements Classified. 

1. Proprietor. \ 

2. Architect. > Co-operants. 

3. Workmen. J 

4. Foundation. ) 

5. Material. ]> Means. 

6. Plan. ) 



Material Classified. 

1. Gold. ) ^ 

2. Silver. \ ^ 

3. Precious Stones. ) 

4. Wood. j 

5. Hay. > Combustible. 

6. Stubble. 



SURVEY. 

ILLUSTRATIONS of the kingdom of heaven, and 
the Churches of Christ, drawn from familiar ob- 
jects, abound in the scriptures. In the passage before 
us, the inspired apostle gives a graphic delineation of 
the structure of the divine temple, "the Church of 
God at Corinth," in particular, and the churches of 
Christ," in general, "with all that in every place, call 
upon the name of Jesus Christ our Lord." 

This building had been the subject of prophecy, 
long ages before the foundation was laid. Seven hun- 
dred and twenty-five years before Christ, Isaiah had 
written concerning its foundation, thus: "Therefore 
thus saith the Lord God, behold I lay in Zion for a 
foundation, a stone, a tried stone, a precious corner 
stone, a sure foundation." (Isa. 28: 16.) 

B. C. 519, Zechariah was divinely instructed to typify 
and illustrate Christ on his throne, as the builder of 
the temple of God, by crowning the high priest, in 
contravention of Jewish ritual, where priests wear 



196 THE GOSPEL DELINEATOR AND SUEVEY. 

mitres, and kings wear crowns; and with crown on 
the high priest to proclaim: "Thus speaketh the Lord 
of hosts, saying, behold the man whose name is the 

Branch Even he shall build the temple of the 

Lord, and he shall be a priest upon his throne." 

(Zech. 6: 11-13.) 

Ages rolled on, and this child of prophecy came at 
the appointed time, and inaugurated the building of 
"the temple of the Lord," of which building we will 
now sit at the feet of the apostle, and learn a lesson of 
practical application. 

Requisite to the building of a temple, palace, or edi- 
iice, are the following six classes of elements, which I 
have diagrammed in the delineation, viz.: 1. Proprie- 
tor; 2. Architect; 3. Workmen; 4. Foundation; 5. 
material ; 6. Plan. The first three are co-operants, 
and the next three I call means. 

The co-operants, working in harmony with the 
means at their command, carry on the building to its 
completion. 

Contemplating the erection of an edifice, the pro- 
prietor selects an architect to draw up plan and speci- 
fications of such a building as he desires, and employs 
workmen to build according to the plan of the archi- 
tect, supplying them with foundation, building mate- 
rial, and a copy of the plan. 

All these elements are recognized in the lesson be- 
fore us. 

1. Proprietor. 9th verse. "Ye are God's building." 
This settles the question that God is the proprietor. 

2. Architect. Who are the architects of God's build- 
ing? Is there hesitation at this point? The 10th verse 
settles it. The apostle says: "According to the grace 
of God which is given to me, as a wise master-builder 



THE ttOSPEL DELINEATOR AND SURVEY. 197 

[architect], I have laid the foundation, and another 
buildeth thereupon." In this case Paul is the archi- 
tect, and he represents the class of apostles. 

3. Workmen. 9th verse. "For we are laborers to- 
gether with God." Here, the "we," who are co-oper- 
ants, or co-workers with God, are Paul and Apollos, 
who had been co-laborers, when Paul planted and 
Apollos watered; the first representing the class of 
apostles, the secend that of preachers or workmen. 
That they do thus represent the two classes, see the 
sixth verse of the next chapter, where the apostle says: 
" Aud these things, brethren, I have in a figure trans- 
ferred to myself and to Apollos, for your sakes." 

4. Foundation. 11th verse. " For other foundation 
can no man lay than that is laid, which is Jesus Christ." 
The foundation then is Jesus Christ, the same referred 
to above in Isa. 28: 16, and quoted aud applied by 
Peter. (1 Pet. 2 : 4-6.) 

5. Material. Now comes the work. Material of two 
classes, and three grades in each class, are mentioned 
as possible in this building. The one class may be 
compared: good, better, best; the other: bad, worse, 
worst. These I diagram and classify, as in the delinea- 
tion, thus: 1. Gold; 2. Silver; 3. Precious Stones; 4. 
Wood; 5. Hay; 6. Stubble. Of these, the first three 
are durable material, the next three combustible mate- 
rial. 

Tested in the fiery ordeal through which these ma- 
terial must pass, the durable will assay at a high pre- 
mium, while the combustible, in dissolving elements, 
reduced to dross, become a worthless mass. 

But what these materials represent, is a practical 
question demanding a solution, upon which hangs 
much of the significance of the whole figure. 



198 THE GOSPEL DELINEATOR AND SURVEY. 

Confronting us at this point are three theories de- 
manding our attention. 

First. One theory assumes that the materials rep- 
resent the conduct or character of men and women in 
this life, the gold, silver, and precious stones, repre- 
senting the good conduct, or good works, while the 
wood, hay, and stubble represent the bad works or 
wickedness. If any one's work stands the fiery ordeal, 
the builder receives a reward; but if the work is 
burned, the builder suffers loss, but he himself shall 
be saved. Upon this is predicated universal salvation. 

This view, however, is obnoxious to the objection 
that it makes no provision for the salvation of infidels; 
for these works are all built upon the foundation Jesus 
the Christ, and as the wickedness of unbelievers is not 
built upon that foundation, they are not included in 
the term, "he himself shall be saved." 

Second. Another theory claims that the materials 
represent the doctrines that men have followed in this 
life, that gold, silver and precious stones represent the 
true doctrines, while the wood, hay, and stubble repre- 
sent false doctrines. 

This view also squints strongly in the direction of 
universal salvation, teaching that men may maintain 
and propagate the most pernicious and destructive doc- 
trines through life, and yet be saved themselves. 

The universal feature of this view, however, is open 
to the objection that it looks not to the salvation of un- 
believers, as all these doctrines are built upon the one 
foundation Jesus the Christ. 

Third. A third theory makes the material represent 
living human beings, men and women, who have been 
built into the church, God's building, by co-operant 



THE GOSPEL DELINEATOR AND SURVEY. 199 

workmen, preachers, and those who labor in word and 
doctrine. 

What most concerns us at this point, is to ascertain 
which is the scriptural theory, and cut off debate, for 
an apostolic decision is not a debatable question. Our 
course then is brief, for Paul settles the question in 
our lesson. The wonder is that the different theories 
should ever have become popular. 

Apostolic decision,' verses 9, 16, and 17, "Ye are 
God's building." t; Know ye not that ye are the tem- 
ple of God?" "For the temple of God is holy, which 
temple ye are." 

With this inspired decision, we have plain sailing, 
and need not wrangle over the opinions of uninspired 
men. Preachers and other Christian workers, with 
the apostolic plan in their hands, go forth and build, 
upon the foundation, Jesus the Christ, living material, 
men and women. 

Another inspired apostle renders the same decision. 
Addressing the elect, he says: "To whom coming, as 
unto a living stone, disallowed indeed of men, but 
chosen of God, and precious, ye also as lively [living] 
stones, are built up a spiritual house, a holy priest- 
hood, to offer up spiritual sacrifices, acceptable to God 
by Jesus Christ." (1 Pet. 2: 4, 5.) 

In the light of the decision of both these apostles, 
personal accountability, terribly in earnest, stares us 
in the face. "The fire shall try every man's work," 
and "the day shall declare it." "The day of judg- 
ment and perdition of ungodly men," when, according 
to John's vision, "whosoever was not found written in 
the book of life was cast into the lake of lire." 

"If any man's work abide which he hath built there- 
upon, he shall receive a reward." Here, if the work, 






200 THE GOSPEL DELINEATOR AND SURVEY. 

Christians, built into the church, hold out faithful and 
stand the fiery ordeal, the workman who built them in 
will receive a reward. They will be stars in his crown 
of rejoicing, present and ready to answer to their 
names at the roll call of eternity. For the glorified 
Savior has said: "He. that overcometh, the same shall 
be clothed in white raiment; and I will not blot his 
name out of the book of life." (Rev. 3: 5.) 

"If any man's work shall be burned, he shall suffer 
loss ; but he himself shall be saved; yet so as by fire." 
If some of those living stones, men and women, turn 
out to be combustible material, apostatize, their names 
are " blotted out of the book of life," at the fiery 
ordeal and are "not found written in the book of life," 
and they are "cast into the lake of fire," and, being 
"burned," the workman, preacher, who built them in, 
" suffers loss." 

Personal responsibility of those who apostatize and 
are lost, being admitted, the question arises, will the 
preacher who built them in, be responsible for their 
unfaithfulness, and be lost because they are lost ? This 
the apostle anticipates, and answers by saying: "But 
he himself shall be saved." 

But this springs another question: "Will every 
preacher who ever built any living material into the 
Church, be saved unconditionally?" Paul anticipates 
this, and responds: "Yet so as by fire" [through fire]. 
That is, he will not be lost because of the apostacy of 
some of his converts, but will be held responsible for 
his own conduct, and be tried by the same fiery ordeal, 
and thus, if found faithful, be saved, "yet so as through 
fire." Though not responsible for the ultimate out- 
come of bad material, he will be held accountable for 
the manner of working it into the building, which 
brings us to the sixth and last class of elements. 



THE GOSPEL DELINEATOR AND SURVEY. 201 

6. The Plan. We have seen that the apostles were 
the architects, therefore we look" for the plan at their 
hands. And they have given us a divinely inspired 
plan. 

Twelve architects were selected at first, and Paul 
was afterwards added to the architectural college. 
After more than three years apprenticeship, Jesus 
charged them not to even lay the foundation till after 
his resurrection, and then not till after his ascension 
and the descent of the Holy Spirit, which, occurred on 
the day of Pentecost, when they commenced, as re- 
corded in the second chapter of Acts. 

In the building of Solomon's temple, stones were 
not permitted to take position in the edifice, till dressed 
in all their dimensions to fit the place they were in- 
tended to occupy. So in the antitype, the church, or 
temple of God, with a living stone as the foundation, 
the liviug stones must be dressed according to the plan 
of the architect, before they can occupy places in the 
building. 

Every one knows that solids have three dimensions, 
length, breadth, and thickness, and stones prepared 
for a building must be dressed in these three dimen- 
sions. In like manner we may expect the living stones 
to be dressed in three dimensions, preparatory to being 
placed in the building. 

But does the apostle recognize a plan in our lesson? 
All the other elements have been found, and we look 
for this. Here it is in verse 10: "But let every man 
take heed how he buildeth thereupon." The "how," 
calls for a plan, and herein lies the responsibility of 
the workman. 

Does the plan of the apostles require the living 



202 THE GOSPEL DELINEATOR AND SURVEY. 

stones to be dressed in three dimensions? Beyond all 
peradventure it does. 

Now go to the Pentecost (Acts 2d), where God had 
providentially assembled representative men, "Jews, 
devout men oat of every nation under heaven," to wit- 
ness the laying of the corner stone of God's temple, 
the Church of Christ, and the dressing and building in, 
of the first living stones. 

The architects being all present, by divine appoint- 
ment, the celestial telegraph announces from heaven 
the signal for commencing, and Peter, Grand Master 
Architect, "standing up with the eleven," commences 
the work, and lays the foundation (verses 14-36). 

Next comes the dressing of material: Verse 36, 
faith is required as the first dimension dressed. Verse 
38 requires repentance as the next dimension to be 
dressed. The dressing of the third dimension is re- 
quired in the same verse, in these words: "Be bap- 
tized every one of you in the name of Jesus Christ 
for the remission of sins." 

Here are the three dimensions in the apostolic plan. 
And none of them asked to be put in, without dress- 
ing, for "they that gladly received his word were 
baptized, and the same day were added about three 
thousand souls." 

To show that these dressed stones were now in the 
building, it is added : " And they continued steadfastly 
in the apostles doctrine and fellowship, and in break- 
ing of bread, and in prayers." These latter are Chris- 
tian duties, and consequently recurring duties. 

Now should any modern builder think he can get 
living stones into God's building, without dressing in 
the three dimensions, let him "take heed how he 
buildeth." — [Published in Christian Quarterly Review, 
January 1885. 



THE GOSPEL DELINEATOR AND SURVEY. 203 

XXV. 
BY GRACE YE ARE SAVED.— Eph. 2: 8.* 



DELINEATION. 



Proposition: Ye are Saved. 
Adjuncts : 1. By Grace, [rrf x a P iri -} Feminine. 

2. Through Faith. [rrfS 7rio~TEGD$.~] Feminine. 

3. And that (?) \nai tovro.] Neuter. 

4. The Gift, [ro dcopov.] Neuter. 

SURVEY. 

u I lOR by grace ye are saved through faith; and that 
Ir not of yourselves; it is the gift of God." 
(Eph. 2: 8.) 

Here we find a proposition affirmed, with four ad- 
juncts, to the full understanding of which, we must 
give attention to the scope of the apostle's teaching in 
this epistle. Want of attention to this scope has 
caused much confusion in the popular teachings of 
modern theology. 

Some will take the first adjunct, grace, and carry it 
away into some solitary place alone, and by some secret 
and unauthorized ceremony declare the nuptials of 
"Salvation by Grace alone." 

Others will decoy the second adjunct faith into soli- 
tary confinement, to feed upon the same thin gruel, 
imagining that justification by faith alone is a whole- 
some diet and very full of comfort, though feebleness 
follows its footsteps. 

Thus the ghosts of "faith alone," and "grace 
alone,' 7 stalk abroad alone, yet always together, like a 
husband and wife living together, yet alone. I have 
never been able to learn what crime faith or grace has 

*Diagram in " Text Book Exposed," by the author. 






204 THE GOSPEL DELINEATOR AND SURVEY. 

committed, that they should each be stripped naked 
and turned out into the world alone. 

The* apostle had been speaking in the first chapter 
of the choosing, predestinating, qualifying, and in- 
spiring, of us, the apostles who first trusted in Christ. 
(Verses 3-12.) Then in the 13th and 14th verses, he 
refers to the ye, the Gentile Christians, who also 
trusted in him, after they had heard the word of 
truth, the gospel of their salvation, as preached by 
the us, the predestinated, called, and inspired apostles. 

Through the remainder of the chapter, verses 15-23, 
he calls attention to the mighty power of God, "which 
he wrought in Christ when he raised him from the 
dead, and set him at his own right hand in the heav- 
enly places, far above all principality, and power, and 
might, and dominion, and every name that is named, 
not only in this world, but also in that which is to 
come; and hath put all things under his feet, and gave 
him to be the head over all things to the church, 
which is his body, the fullness of him that filleth all 
in all." 

Addressing the same Gentile Christians in the next 
chapter, verses 11-22, he reminds them that formerly 
they were Gentiles, aliens, without Christ, without 
hope, without God, and destitute of any claim upon 
which to rest a hope; and that it was therefore entire- 
ly through grace, or favor, that Christ had brokeu 
down the middle wall ot partition between them and 
the Jews who had the covenants and promises, that he 
might reconcile both to God through the cross. Hav- 
ing done this he says : lie " came and preached peace 
to you that were afar off", [the Gentiles] and to them 
that were nigh." [The Jews.] Now they have been 
built in with the Jews, and are of the same family and 



THE GOSPEL DELINEATOR AND SURVEY. 205 

household, and no longer strangers and foreigners. 
Here are the three classes: we the apostles, ye Gentile 
Christians, and them the Jews. 

Now we are prepared to appreciate the apostle in 
the text when he reminds these Gen.tiles that they had 
no claim to plead, but that it was entirely through the 
grace, or favor of God, that they were permitted to be 
saved through the faith, that is, through the gospel, 
without the works of the law, the burden of which 
had been for so long a time on the shoulders of the 
Jews. 

A brief analysis of the sentence as outlined in the 
delineation, will make this plain and clear as day 
light. 

The simple proposition, addressed to these Gentile 
Christians, reads: Ye are saved, or as the Revised Ver- 
sion renders it: "have been saved.'' The unlimited 
proposition simply affirms that these Gentiles had been 
saved. 

But this proposition is limited by the adjunctive 
phrase: by grace, and thus limited, would read "you 
have been saved by grace." 

The proposition is also limited by the phrase: 
through faith, literally through the faith, which is equiva- 
lent to saying through the gospel. Take this limita- 
tion separately, and we read : " Ye have been saved 
through the faith." 

Now take both limitations and read : By grace ye 
have been saved through the faith. 

The next limitation adds: "And that not of your- 
selves." That (something) is not of themselves. But 
what is that something ? 

The next limitation says: "it is the gift of God." 
That (something) that is not of themselves, is the thing 



206 THE GOSPEL DELINEATOR AND SURVEY. 

declared to be the gift of God. Then clearly that thing 
that is the gift of God, may be placed in the third ad- 
junct, in the parenthesis after that, as any one can see, 
whether he can read the Greek phrases in the brack- 
ets or not. Some claim that faith is the thing that is 
here declared to be the gift of God. If that assump- 
tion is true, faith can be put where the parenthesis is, 
in place of the interrogation point, and we will read : 
And that faith not of yourselves, it is the gift of God. 
The English scholar, though a grammarian might fail 
to detect the error in that construction, though the eye 
of the Greek scholar, will at a glance see that it is in- 
admissible, for that, [touto~\ in the Greek, is neuter 
gender, and faith \_pisteos~] is feminine gender, and 
cannot be limited by touto. So that faith, in the above 
sentence is inadmissible. 

Again, gift, [dorori] in the Greek is neuter gender, 
and faith being feminine cannot be the gift. Grace, 
[chariti] in the Greek is also feminine, and cannot be 
the gift. Then, since neither faith nor grace can pos- 
sibly be what is called the gift of God, in the text, 
what is it that Paul here calls the gift of God? Be- 
yond all dispute, the gracious gift of God is, that the 
Gentiles may be saved through the faith of the gospel, 
without the burden of the works of the law, under 
which the Jews had so long labored. In strict accord 
with which the apostles and elders at Jerusalem de- 
cided not to burden with circumcision and the law, 
" those who from among the Gentiles are turned to 
God." 



THE GOSPEL DELINEATOR AND SURVEY. 207 



xxyi. 

SUBSTANTIALISM. 



AN ADDRESS ON THE SUBSTANTIAL PHILOSOPHY. BY PROF. 

G. R. HAND. 



[Delivered before the annual State meeting of the Churches of Christ in 
California, September 26th, 1884, and by unanimous vote requested for pub- 
lication in the Microcosm and Christian Church News.] 

U TN the beginning was the Word, and the Word was 
X with God, and the Word was God." (John 1: 1.) 

Seeing, by the programme sent me, that the com- 
mittee have appointed me to address the State Meeting, 
on the new Science of Substantialism, without indicat- 
ing whether an oral address or a written essay was ex- 
pected, I deemed it prudent to prepare a written dis- 
course. I say the new science, for I believe its name 
is not yet recorded in any dictionary. 

I purpose commencing at "the beginning," as be- 
yond, or anterior to that period, possibly there might 
not be found substance for a foundation upon which to 
build. 

Here the XoyoS, translated, " the Word," is affirmed 
to have existed at " the beginning," beyond which our 
research does not penetrate. This Logos, it is affirmed, 
existed in connection with the $eo$, translated "God," 
and it affirms that the Theos was Logos, or, as trans- 
posed, that Logos was Theos. 

Clearly, then, something was coexistent with God, 
and that something, is called the Logos, whatever that 
may be, and by which, or with which " all things were 
made " and without which, " was not any thing made 
that was made." 



208 'the gospel delineator and survey. 

We are anxious to know what this Logos is, which 
was coexistent with God, and a co-operant, or means, 
by which God created the heavens and the earth. 

Pickering's Greek Lexicon defines Logos : " The 
outward form by which the inward thought is ex- 
pressed." The same Lexicon defines Theos : " A 
causer, or maker, a god." Then God is " the inward 
thought," or self-existing intelligence, "the I am," 
and " the maker," or creator. But with him, existed 
"the outward form," and that, or any outward form, 
must be a substance, and not a nothing, or nonentity. 

Webster defines substance: "That which underlies 
all outward manifestations." But, "the outward 
form," the Logos, must be one of the " outward man- 
ifestations," and substance must have existed under- 
lying the Logos, else there could have been no "out- 
ward manifestation ;" and Theos, the intelligent actor, 
is represented as existing in connection with " the out- 
ward form," the Logos, and a basic underlying sub- 
stance. 

Under apostolic and lexical guidance, we are now 
entering the frontier regions of Substantialism. 

We interview Moses on the subject of "the begin- 
ning," and he responds: "In the beginning God 
created the heaven and the earth. And. the earth was 
without form, and void; and darkness was upon the 
face of the deep ; and the Spirit of God moved upon 
the face of the waters. And God said let there be 
light, and there was light." (Gen. 1 : l-3. y 

Here Moses informs us that God, the original intel- 
ligent actor, " created the heaven and the earth." But 
he does not say that he made it out of " nothing." 
Neither is it a necessary inference that he was driven 
to that extremity, for John testifies, as we have 



THE GOSPEL DELINEATOR AND SURVEY. 209 

already seen, that there was an abundance of something 
at hand, a substantial entity, and a much more availa- 
ble material than nothing, out of which to create the 
earth and atmosphere 

In the last quotation, it is said: "The Spirit of God 
moved upon the face of the waters." This introduces 
us to another entity called " the Spirit of God," the 
7tv€vjua y which seems to be not included in the things 
created, but coexistent with God, and co-operant with 
him in creation. 

The same Greek Lexicon gives, amoug other defini- 
tions of Paeuma : " Breath," "breath of life," "life," 
"soul or mind," "the Holy Spirit," "a spirit," "a 
spiritual being." So Theos, Logos, and Pneuma, with 
the underlying substance, were present at the begin- 
ning. And John testifies that "God is a Spirit." 
(John 4: 24.) 

To avoid running into materialism, we must classify. 
Substance is primarily divisible into two grand divis- 
ions. 1. Immaterial substances. 2. Material sub- 
stances. 

I. Immaterial Substances will include three classes. 
a. Intelligent entities, or forces, as Spirit, b. Vital 
forces, including both animal and vegetable life. c. 
Physical forces "without life, as gravity, magnetism, 
electricity, heat, light, sound, etc. 

II. Material Substances will include those of which 
we may take cognizance by our physical senses, and by 
the appliances of philosophy and chemistry, and the 
other sciences, and will appear in the solid, liquid, 
fluid, semifluid, aeriform, gaseous, and other more or 
less attenuated forms. 

The underlying substance, with the Logos, at the 
beginning, may be regarded as including the immate- 






210 THE GOSPEL DELINEATOR AND SURVEY. 

rial substances, which are invisible separately, and 
with which Theos clothed himself in u outward man- 
ifestation," without the charge of materialism. Then, 
if by combination, analysis, condensation, rarefaction, 
or attenuation, he clothes himself with garments of 
visible " outward manifestations," it surely can detract 
nothing from his "eternal power and Godhead." 

Here Substantialism drives down its initial stake, 
and takes its bearings, admitting, as per necessity 
from the foregoing definitions and revelations, the ex- 
istence of immaterial substance in the active co-oper- 
ants in creation, the Theos, the Logos, and Pneuma, 
with the essential underlying substance, which may in- 
clude all the immaterial substances above named. 

Substantialism sees Theos, the intelligent actor, in 
his vast laboratory, the machine shop of creation, pre- 
scribing the compounding of invisible elements of im- 
material substance, to form matter, or material sub- 
stance of which he made the heaven and the earth. 
In this way Substautialism can admit that God cre- 
ated the matter out of which he made the heaven and 
the earth, but that he created it out of the pre-existing 
immaterial substance " underlying all outward mani- 
festations," and which " was in the beginning with 
God." 

Thus the thinking mind is not required to stultify 
itself by attempting to swallow the human dogma, 
nowhere affirmed in the Scriptures, that he created it 
out of nothing, the logical scientific axium, ex nihilo 
nihil jit to the contrary notwithstanding. 

Under the supervision of intelligent force, and the 
obedient action of the physical and vital forces, mate- 
rial substance is seen merging into visibility and tan- 
gibility. Even some of the material elements are still 



THE GOSPEL DELINEATOR AND SURVEY. 211 

invisible, as hydrogen, oxygen, nitrogen, and carbonic 
acid gases; but when, by the prescription of the great 
chemist, they are compounded, they assume the form 
of visible and tangible material entities. At the com- 
mand of God we see the elements in motion. Invisi- 
ble carbon and oxygen, pair off in chemical affinity, 
and rocks in huge proportions stand before us. Oxy- 
gen and hydrogen, silently and unseen, approach the 
hymenial altar, and by the divine ceremony prescribed 
in elective affinity, in definite proportions, are made 
one, and the name assumed in the now visible marriage 
relation, is water, which God spreads as a garment 
over the underlying rocks. 

Then, obedient to the divine behest, oxygen and ni- 
trogen, in definite proportions, form a mechanical 
copartnership to perform service in atmospheric 
meteorology, and the aerial ocean encircles the earth 
in its loving embrace, and fans it with its zephyrs. 

Another edict goes forth, and vegetable vital forces 
draw elements from the mineral kingdom, and arrange 
them in thousands of orgauic forms, and the multifa- 
rious phenomena of vegetable life, announce the birth 
of the vegetable kingdom. 

He issues from headquarters another order, and 
vital forces of animal life, draw materials from the 
vegetable kingdom, arranging them in myriads of or- 
ganic forms, heralding the birth of animated nature. 

One step nearer divinity, calls forth the grand edict 
that combines the immaterial with the material, and 
connects divinity with humanity. Spirit, or breath of 
life from the divine reservoir of spiritual existence, is 
placed in the human form divine, from material sub- 
stance made, and man becomes a living soul; and the 
era of human intellectual existences, is inaugurated, 



212 THE GOSPEL DELINEATOR AND SURVEY. 

and to man is given dominion over the works of crea- 
tion inferior to himself, and the enthronement of 
mind affirmed. 

Intelligence dwelling in, and looking out upon, and 
controlling the material world, must needs have some 
media through which spirit can cognize material as 
well as immaterial substances, to which end, the great 
designer furnishes him an outfit in what are known as 
" the five senses," enabling him to feel, taste, smell, 
hear, and see, external objects; all which senses or 
media, are, by Snbstantialism, regarded as real sub- 
stances, or substantial entities. 

1. In the sense of touch, or feeling, we are indi- 
vidually cognizant of the fact that material substance 
comes in actual contact with our tactile nerves. 

2. In taste we are also conscious of actual contact, 
of material substance, in more or less diluted form, 
with our gustatory nerves. 

3. In smell, philosophy admits that the sensation 
produced upon the olfactory nerves, is communicated 
by direct contact of infinitessimal particles of highly 
attenuated material substance, with the nasal organs. 

4. The sense of hearing, or sound, is by the popu- 
lar philosophy, regarded as produced by the contact of 
vibrations of air, with the tympanum, or ear drum. 
But Substantial philosophy recognizes sound as a real 
immaterial substance,- or substantial entity, emanating 
from the sonorous body, conducted by the atmosphere 
or any other conductor, and coming in contact with 
the auditory nerve. 

5. Sight is also regarded as the result of the actual 
contact of an immaterial substauce, light, with the 
visual organs and optic nerve, entering the eye at vari- 
ous angles from external objects of visual recognition. 



THE GOSPEL DELINEATOR AND SURVEY. 213 

Thus invisible objects, by change of consistency, or by 
combination, may become visible. 

The department of sound is the field where the 
main battle of Substantialism has been fought, and the 
wave theory of sound demoralized. 

The popular theory as taught in the school books, 
presents us with waves of air, a material substance, in 
alternate condensation and rarefaction, driven from 
vibrating strings, or resonant instruments, and hurled 
against the ear drum, causing it to move physically, 
in and out, in vibrations synchronizing with those of 
the sounding instrument. 

The slowest vibration producing an audible sound, I 
believe is sixteen per second, and producing the lowest 
pitch of sound. Then higher pitches of sound require 
more rapid vibrations, until they run up into the hun- 
dreds and even thousands of vibrations in a second. 

A full seven octave piano has strings of over eighty 
different rates of vibration, producing more than eighty 
different pitches of sound, each of which to be audi- 
ble, must pelt and beat the ear drum into tremulous 
agitation of more than four score different rates of 
pulsations, simultaneously, or in instantaneous sue- ' 
cession of changing rates. 

Then a full orchestra will present some hundreds ot 
different rates of tympanic vibration, and we begin to 
feel a rising sympathy for our polite little gentleman, 
the ear drum, acting as doorkeeper to our auditorium, 
and compelled to make a different style of bow to 
every pitch of sound that demands admittance. That 
is putting on style, and changing the style with won- 
derful rapidity. 

A grave deputation from the lowest bass, demands 

15 



214 THE GOSPEL DELINEATOR AND SURVEY. 

a hearing, and Mr. Ear Drum bows sixteen times per 
second to admit them to the audience room. 

But here comes an airy deputation from the u upper 
class" of notes, arrayed in twinkling robes, demand- 
ing an entrance, and our little friend dons an extra suit 
of super-subservient agility and nimbleness, and 
makes about half a thousand polite bows every second 
of time while admitting them. 

But here comes representatives of a hundred differ- 
ent pitches of tones and semi-tones between these, and 
all demanding simultaneous admittance; and the 
politeness of our delicate membrane, is taxed to an 
eruptive tension when called upon to perform the im- 
possible physical feat of bowing sixteen times per sec- 
ond, and Hive hundred times per second, and at all the 
intermediate rates between these, and all at the same 
time. 

The wonder is that the ear drum has stood the wear 
and tear of impossible performances, for so many cen- 
turies, without going to pieces. It should have raised 
a rebellion long ago. The skill of Equestrianism would 
be severely taxed to so train a horse that he could trot, 
and pace, and canter, and gallop, and lope, and amble, 
and run, and walk, all at the same time, and pass 
round the training ring, in all these gaits at once, and 
at all the different rates of speed known to the turf. 
And yet the execution of the unreasonable demand, 
would fall short of the task imposed upon the ear 
drum by the wave theory of sound. 

Physical impossibilities, as well as possibilities, exist 
in the material world. It is sometimes said that noth- 
ing is impossible with God. and yet possibly it would 
not be a breach of reverential courtesy to say that there 
may be physical impossibilities with him. But whether 



THE GOSPEL DELINEATOR AND SURVEY. 215 

the impossible feat of tympanic vibration imposed 
upon the ear drum by the wave theory of sound, is one 
of the divine impossibilities, I leave open for discus- 
sion. 

But space in this address will not permit me to dis- 
cuss this feature of our subject. I simply lead you to 
the battle-field, and ask you to survey the reeking 
remnants on the gory field, strewn with killed and 
wounded, dead and dying. 

Dissolving views of captured prisoners and retreat- 
ing combatants, occasionally turning back to fire a 
farewell shot, may give variety. Prominent in that 
conflict, figured the shrill notes of the locust, as by its 
rapid stridulations, it threw the surrounding atmos- 
phere into multitudinous vibrations. 

Tremulous tones of tuning forks figured fantastically 
in the fray. Small arms rattle and canon roar amid 
the blare of trumpet notes, while, from the melancholy 
siren sounds of the distant fog horn, a soothing influ- 
ence steals over the conflicting belligerents. 

Dense volumes of smoke from exploding powder 
magazines, impelled by the elastic force of liberated 
gas, roll in accumulating masses, borne onward and 
upward in steadily unfolding convolutions, and wreath 
a sulphurous canopy over the tragic scene. 

Having commenced with "the beginning," in what 
I may be permitted to call Theistic Substantialism, I 
do not purpose extending its ramifications far beyond 
the limits of that field, and will therefore return, from 
this excuision. 

We read that ''things which are seen were not made 
of things which do appear." (Heb. 11: 3.) 

Here the visible things were made from the invisible, 
and not from nothing. 



216 THE GOSPEL DELINEATOR AND SURVEY. 

Paul says: "For the invisible things from the cre- 
ation of the world are clearly seen, being understood 
by the things that are u made." (Rom. 1: 20.) 

While we cannot see the invisible things, not even 
the immaterial substances, yet we can see invisibility 
merging into visibility, in '■' outward manifestation " 
of his "eternal power and Godhead," thus revealing 
the "invisible God." who " stretcheth out the heavens 
as a curtain and spreadeth them out as a tent to dwell 
in." (Isa. 40: 22.) 

Here the prophet [seems to lead us into the pene- 
tralia of Substantialism, where, in the presence cham- 
ber of the invisible God, we may gaze upon his en- 
vironments. 

From a photograph taken, by the inspired poet lau- 
reate of Israel, some three hundred years before the 
pen of Isaiah drew the foregoing picture, we take the 
following view : "0 Lord, my God, thou art great; 
and art clothed in majesty." Then peering through 
this majestic, though invisible clothing, into the dwell- 
ing place of -Deity, and home of Substantialism, he 
proceeds: " Who coverest thyself with light as with 
a garment; who stretchest out the heavens like a cur- 
tain; who layeth the beams of his chambers in the 
waters ; who maketh the clouds his ^chariot ; a who 
walketh upon the wings of the wind * * * who 
laid the foundations of the^ earth. * * * Thou 
coveredstit with the deep as with a garment." (Psalm 
104: 1-6.) 

This carries us back to the creation, where the in- 
fant earth lay wrapped in swaddling clothes of water, 
and " darkness was upon the face of the deep." Exte- 
rior to the clouds and mists of darkness, was God him- 
self, clothed in garments of light, beholding the dark- 
ness that enveloped the earth. 



THE GOSPEL DELINEATOR AND SURVEY. 217 

His voice is heard for the first time in the realms of 
space, and the sublime sentence that pioneered the 
pathway of thought, from the source of all intelligence 
in "outward form," to greet the new creation, called 
for LIGHT. 

God said, let light be, and light was there, where the 
darkness was before, that is, on the face of the deep, 
and the smiling waters greet the light, in sparkling 
recognition. 

Another photograph bears this sublime view: " He 
bowed the heavens also and came down; and dark- 
ness was under his feet. And he rode upon a cherub 
and did fly; yea he did fly upon the wings of the 
wind. He made darkness his secret place; his pavil- 
ion round about him, dark waters and thick clouds 
of the skies." (Psalm 18: 9-11.) 

In all these sublime manifestations of the entities 
and activities of Theos, and Logos, and Pneuma, so 
beautifully portrayed by inspired prophets and apos- 
tles, can there be any valid objection to regarding all 
these actors as real substantial entities? And is it de- 
grading to the character of God, to accord to him the 
ability to utilize the immaterial substances that " un- 
derlie all outward manifestations," in framing and 
bringing forth all these grand outward manifestations, 
in earth and air and sea? 

Is it any stain upon his originality, that he, who is 
clothed with light, should have enjoyed companionship 
with light from "the beginning," beyond which " the 
memory of man runneth not to the contrary," and of 
which the ken of prophet, taketh not cognizance? 

We can regard gravity, magnetism, electricity, 
caloric, etc., as immaterial substances existing through 
all the realms where God existed, as his accompani- 



218 THE GOSPEL DELINEATOR AND SURVEY, 

ments, or clothing, or external nature, subject to his 
intelligent control, and ready at any time, at his bid- 
ding, to become " the outward torm by which the in- 
ward thought" of deity would be expressed, and God 
be honored thereby. 

Then if the great chemist of the universe, should 
compound some of these immaterial substances, and 
form material and visible substances, it would be but 
the visible made from the invisible, and becoming 
" manifest;" and we have seen by the definition, that 
substance " underlies all outward manifestations." 

John, having informed us that the logos was in the 
beginning, says: "And] the Word was made [or be- 
came] fleshjand dwelt among us." (Jno. 1: 14.) 

Now the logos which was the " outward form," in 
creation, becomes the outward form — and that form is 
flesh— in which the invisible God is made "manifest " 
to men. 

May not this"*throw some light on Rev. 3 : 14, where 
the same writer calls Jesus Christ "the faithful and 
true witness, the beginning of the creation of God." 
Some have thought this passage makes Christ a created 
being. It need not so imply. Understand " creation " 
here /to mean the work or performance, and not the 
things created, and archee, beginning, will refer to the 
beginning of the work. And logos is represented as 
being a co-operant with God in the beginning of crea- 
tion. 

The " manifestation " is expressed in another place, 
thus: "That which was from the beginning, which 
we have heard, which we have seen with our eyes, 
which we havclooked^ upon, and our hands have han_ 
died, of the Word of life; for the life was manifested 
and we have seen it." (1 John 1: 1.) 



THE GOSPEL DELINEATOR AND SURVEY. 219 

Here an invisible substance, the life, the logos, was 
made "manifest" and visible. 

Again, he says : "And ye know that he was mani- 
fested to take away our sins For this purpose 

the Son of God was manifested that he might destroy 
the works of the devil." (1 Jno. 3: 5, 8.) 

In this manifestation, the logos has become the Son of 
God, a new relationship, and different from that sus- 
tained " in the beginning." 

Referring to this manifestation, Paul says: "God 
was manifest in the flesh." (1 Tim. 3: 16.) 

Thus we see Substantialism multiplying before us 
in the Scriptures, and invisible substances coming into 
new relationships and visible manifestations. 

Spirit is immaterial substance, and spirits are sub- 
stantial entities. After immaterial substance and in- 
visibility had put on visible manifestations, in the 
physical universe, it pleased God to connect the visible 
and invisible, the material and immaterial, the phys- 
ical and the spiritual, and give the unseen spirit a visi- 
ble " manifestation " in man. So God made man of 
material substance, and breathed into him the immate- 
rial, the " breath of life," spirit, the pneuma, and man 
became a living soul. 

In the microcosm man, we have a combination of 
two worlds, the material, and immaterial, the physical 
and spiritual. 

The spirit of man, theu, is an emanation from God, 
who is also Spirit, and the great fountain of spirit. 
Hence God is said to be the father, the maker, the 
giver, the owner of our spirits. And we find such ex- 
pressions as the following: " O God, the God of the 
spirits of all flesh." (Ku. 16 : 22.) "The God of the 
spirits of all flesh." (Nu. 27: 16.), "The Lord, who 



220 THE GOSPEL DELINEATOR AND SURVEY. 

stretcheth forth the heavens, and layeth the foundation 
of the earth, and formeth the spirit of man within 
him." (Zech. 12: 1.) " Shall we not rather be in 
subjection to the Father of spirits, and live?" (Heb. 
12: 9.) 

This substantial relationship of material and imma- 
terial substance, spirit and body, must be separated in 
death, but a more substantia] reunion is promised. 
The apostle says: "Knowing in yourselves [or for 
yourselves] that ye have in heaven a better and an en- 
during substance." (Heb. 10 : 34.) 

The Psalmist says, in view of the silent and unseen 
coming together of material and immaterial substance, 
in the embryo man: "Thine eyes did see my sub- 
stance, yet being imperfect; and in thy book all my 
members were written, which in continuance were 
fashioned, when as yet there was none of them." 
(Psalm 139: 16.) 

With an eye to the dissolution of this corporeal 
frame, Solomon wrote: "Then shall the dust return 
to the earth as it was, and the spirit shall return to 
God who gave it." (Ec. 12: 7.) 

Peter, looking to the same dissolution, says: "Yea, 
I think it meet, as long as I am in this tabernacle, to 
stir you up by putting you in remembrance; knowing 
that shortly I must put of this my tabernacle, even as 
our Lord Jesus Christ hath showed me." (2 Pet, 
1: 13-14.) 

Watching the same vanishing relation, Paul says: 
"Bat though our outward man perish, yet the inward 
man is renewed day by day. * * * While we look 
not at the things which are seen, but at the things 
which are not seen; for the things which are seen are 
temporal; but the things which are not seen are eter- 
nal" (2 Cor. 4: 16, 18.) 



THE GOSPEL DELINEATOR AND SURVEY. 221 

Here the substantial inner man is renewing strength 
daily, while the material outward man, is wasting 
away; and the bodies, the seen, are declared to be mor- 
tal, temporal, and the spirit, the unseen, eternal. 

But the separation is not eternal. The spirit leaves 
the mortal clay for a while. "But if the Spirit of him 
that raised up Jesus from the dead, dwell in you, he 
that raised up Christ from the dead, shall also quicken 
your mortal bodies by his Spirit that dwelleth in you.'* 
(Rom. 8 : 11.) 

The difference between the material and immaterial 
in man, is aptly illustrated by the Savior, when he sud- 
denly appeared to his disciples after his resurrection. 
"But they were terrified and affrighted, and supposed 
that they had seen a spirit. And he said to them * * 
behold my hands and my feet, that it is I myself; han- 
dle me, and see; for a spirit hath not flesh and bones 
as you see me have." (Luke 24: 37, 39.) 

So a disembodied spirit, being immaterial, is, ac- 
cording to the great teacher, an intangible entity, not 
having flesh and bones. 

But Paul, speaking of the incarnation, says: "Who 
is the image of the invisible God, the first born of every 
creature." (See Col. 1 : 15-18.) 

The image of the invisible, required substance to 
make a visible " outward manifestation," as we have 
seen, and the logos was there in the beginning, who, 
with the underlying substance, became " the outward 
form by which the inward thought is expressed," and 
the " manifest" image of God. But he is "the first 
born of every creature," the first born from the dead, 
or as John says : "The first begotten of the dead." 
Revised version reads, "the first-born of the dead," 
(Rev, 1 : 5.) 



222 THE GOSPEL DELINEATOR AND SURVEY. 

He has pioneered the pathway through the dark 
regions of the tomb, and conquered death in his own 
dominions, and bids us tollow, trusting in him to lead 
us safely out into the bright realms of eternal day be- 
yond the dark confines of the charnal house of the 
mortal remains of Adam's race. 

In Ml confidence of this glorious deliverance, let us 
in conclusion, join with the apostle, in the triumphant 
culmination of visions of the seen and unseen, the 
temporal and eternal, and "light afflictions" placed in 
antithetical counterpoise with " a far more exceeding 
and eternal weight of glory," as the announcement of 
the triumph of " glory," breaks forth in the sublime 
language. (2 Cor. 5: 1.) For we know that if our 
earthly house of this tabernacle were dissolved, we 
have a building of God, a house not made with hands 
eternal in the heavens." — [Published in Microcosm, Feb- 
ruary and March, 1885.] 



THE GOSPEL DELINEATOR AND SURVEY. 223 



xxvn. 

CLEANSING FROM SIN.— 1 Jno. 1: 6-10, and 
2: 1-5. 



The blood of Jesus Christ his Son cleansethus from all sin." — 1 Jno. 1 : 7. 



DELINEATION. 



1. 


— Walk in the Light. 


5. 


— Propitiation, 


2. 


—No Sin? 


6. 


— How Know Him. 


3. 


— Confess Sin. 


7. 


— Know we are in Him. 


4. 


— Advocate. 


8. 


— The 3 Relations to Sin. 



SURVEY. 

T^EAD the entire passage indicated at the heading, 
L\ and then attend to the analysis. 

1. The apostle says: The blood of Jesus Christ 
cleanses from all sin. But is this cleansing conditional 
or unconditional? Does it cleanse everybody indiscrim- 
inately, or only those who comply with the conditions 
or terms of cleansing? This is a basic question, and 
must be kept in view and answered, not by our opin- 
ions of the fitness of things, but only in the light of 
the scriptures. 

(a). Now turn the light on, as we have it before us, 
and read. John says : The blood " cleanses us from all 
sin." But who are included in the " us?" Does it in- 
clude all alien sinners? If so, is it right certain that 
all mankind are cleansed? The twelfth verse will 
answer that question. "I write unto you little chil- 
dren, because your sins are forgiven you for his name's 
sake;" or literally rendered, "through his name." 
This identifies those whose sins, the blood cleanses, 



224 THE GOSPEL DELINEATOR AND SURVEY. 

with those whose sins are forgiven " through his name." 
But the first time forgiveness, or remission "through 
his name" was ever offered- to the world was to peni- 
tent believers on the day of Pentecost, and they were 
commanded to be baptized "in his name" for remis- 
sion. (Acts. 2: 38.) These were Jews, but the Gen- 
tiles were also commanded to be baptized in his name, 
after they hadgbeen instructed that those who believe 
on him should receive remission of sins "through his 
name." Then clearly, baptized penitent believers con- 
stituted the class addressed whose sins the blood of 
Jesus Christ cleanses. 

(b.) Read again: "If we walk in the light the 

blood of Jesus Christ cleanses us from all sin." (Verse 
7) Here the condition of this cleansing is, walking in 
the light. Of course it is the light of God's word. 
The Psalmist says: "Thy word is a lamp to my feet 
and a light to my path." (Ps. 119: 105.) And Paul 
endorses it thus: "Among whom ye shine as lights in 
the world, holding forth the word of life." (Phil. 2: 
15, 16.) And the light of that word as we have just seen, 
leads us to obedience for the cleansing, as required of 
both Jews and Gentiles. Let us walk in the light. 

2. We are not to assume that we are cleansed with- 
out obedience, or that we do not sin, and so deceive 
ourselves. For the apostle adds: "If we say that we 
have no sin, we deceive ourselves, and the truth is not 
in us." Then our self-assumed sanctification and per- 
fection from sin, should put on a little modesty in the 
light of this apostolic admonition. 

3. We stand corrected, and inquire, since all are 
liable to sin, what are we to do? The answer is forth- 
coming: "If we confess our sins, he is faithful and 
just to forgive us our sins, and cleanse us from all un- 
righteousness." 



THE GOSPKL DELINEATOR AND SURVEY. 225 

4 We do not approach God, for forgiveness, except 
through the advocate, for: "If any one sin, we have 
an advocate with the Father, Jesus Christ, the righte- 
ous." To have anjadvocate at court, we trust our cause 
in the hands of an|advoeate, andjhe presents our cause 
for us. Those of whom John says "we have an advo- 
cate," had placed .their cause in the hands of our advo- 
cate as we have already seen. 

5. "Not only is he our advocate, but our mercyseat, 
or propitiation. [ [Hilasterio7i?heve]Yex\deved propitia- 
tion, is the word for mercyseat.]: |"And he is the pro- 
pitiation for our sins." The mercyseat covered the 
ark in which were the tables of the law, and above 
which was the luminous presence of God. So Christ 
our mercyseat, stands between the^law. and God's exe- 
cution of justice. Law knows no mercy. It says that 
man has violated the law and deserves to die, while 
mercy pleads anci^says, "spare^him." ' Thus justice and 
mercy meet, together. And this mercyseat is broad 
enough to cover "the'sins of the whole world," on the 
same conditions of "Walking in the light." 

6.. Since Christ our mercyseat is in heaven, and we 
cannot come literally to the mercyseat £or| remission, 
or cleansing from sin, how are we to L know him. in the 
forgiveness of sins? The apostle answers: "And 
hereby we do know that we know him, if we keep his 
commandments." 

That is clearly apostolic teaching. But suppose 
modern theology should teach that we should have a 
feeling^sense of forgiveness, or know God in thejpar- 
don of our sins, before we'obey his command: "to be 
baptized in the name of the Lord:" and some inthe 
extacy of spasmodic excitement, protest earnestly^and 
honestly that they know him, before obedience, while 



226 THE GOSPEL DELINEATOR AND SURVEY. 

modern fanaticism claps her hands, in apparent tri- 
umph over the apostolic decision. What will the apos- 
tle say to that procedure? He answers in the next 
verse. "He that saith I know him, and keepeth not 
his commandments, is a liar, and the truth is not in 
him." The apostle's answer is rather blunt, but very 
incisive in a deadly thrust to the ntals of fanaticism. 

7. As this remission, or cleansing from sin, is in 
Christ, how can we know that we are in him? The 
apostle answers in this next verse: "But whoso keep- 
eth his word, in him verily is the love of God per- 
fected; hereby know we that we are in him." Then 
we are not left to guess, or imagine, or think, or hope 
that we are in him, but it is our privilege to " know that 
we are in him." At this point, the fanaticism of 
modern conversions, turns pale, and stands aghast in 
holly horror. 

8. The fantastic vagaries, and wild fanaticism, in 
endless varieties of visible and audible manifestations, 
supposed to be seen and heard and felt under highly 
excited conditions of emotional natures, in connection 
with supposed conversions, may be traced to the fact 
that modern revivalism has ignored the three relations 
to sin. and taught the sinner to look for the evidence 
of remission, where the word of God, or apostolic 
practice has never located it. 

Man sustains three relations to sin, and to be cleansed 
from sin by the blood of Christ, or to enjoy the remis- 
sion of sins in Christ, he must be separated from sin 
in each of these relations, and in the following order: 
First, the love of sin; second, the practice of sin; 
third, the guilt or stain of past sins. 

First — The love of sin. As long as the sinner loves 
sin, he will continue to practice it. But faith in Christ 



THE GOSPEL DELINEATOR AND SURVEY. 227 

as a loving Savior, separates him from the love of sin, 
and transfers his affections to another object. He now 
loves God and Christ, and the people of God, while he 
hates sin. This transfer of the affections to a new 
object, is the scriptural change of heart. And the 
subject of this change now rejoices in believing. But 
it is a mistake to teach the sinner that this joy or love 
is an evidence uf pardon, and of his acceptance in 
Christ. To teach him thus would be to lead him into 
the error of getting off at a way station. He is on the 
right track, but has only been separated from one re- 
lation to sin. We are all together thus far, and if you 
get off' at this station we must leave you behind. 

Second — The practice of sin. The sinner from 
whose heart the love of sin has been removed will no 
longer desire to practice it. He will change his mind 
or will, and resolve to practice or live a new life. This 
determination that changes his practice is known as 
repentance. He now has faith and repentance. But 
if you tell him that he now has remission of sins, you 
deceive him, and bid him get off at another way 
station, and we leave you behind and proceed to next 
station. 

Third — Guilt or stain of past sins. Separated from 
sin in two relations, there remains one more from 
which to be separated, and that is to be cleansed from 
the gutlt or' stain of past sins, which introduces the 
subject into the enjoyment of " remission of sins." We 
have an internal consciousness of the change that took 
place in our hearts when we were separated from the 
love of sin, as that took place within us. But what is 
to be our evidence of the change that frees us from 
the guilt or stain of our past sins? The sin to be 
be cleansed or forgiven is not in our hearts; then 



228 THE GOSPEL DELINEATOR AND SURVEY, 

where is it? It is not on our bodies that it may be 
cast off like a burden from the shoulder, with a sense 
of relief. 

What is sin? The apostle says: Sin is transgression 
of law. Then sins are acts, and past sins are past ac- 
tions. These stand against us on God's book in heaven, 
and their cleansing, or blotting out, or canceling, in 
the mind of God, will constitute forgiveness. As that 
takes place in heaven, for us, and not in us, or by us, 
how are we to know when it is accomplished? This 
is, perhaps, the most important question to be decided 
in a man's whole life. Nebulous hypotheses, and jubi- 
lant sensationalism, called to the witness stand, give 
dubious and unreliable testimony on this vital ques- 
tion. Angels are not permitted to bring the required 
answer from heaven. We cannot ascend into heaven 
and look on God's book for ourselves to see how the 
account stands, and we are forbidden to ask others to 
ascend up into heaven for us, to bring Christ down. 
(Rom. 10: 6.) 

Are we then left in despair? Why may not Christ 
be brought down from above to cleans us from sin? 
Clearly because that cleansing takes place in heaven, 
where God is, where the cleansing blood is, and where 
Christ the mediator officiates. ' The apostle says of the 
mediator of the new covenant, that " by his own blood 
he entered in once into the holy place." ISTot holy 
places, made with hands, "but into heaven itself, now 
to appear in the presence of God for us." (See Heb. 
9: 12, 24.) 

Then nothing short of the infallible word of God 
can teach us how to come to Christ and enjoy the assur- 
ance that our past sins recorded in heaven have been 
" cleansed" by the blood of Christ also in heaven, and 
" blotted out" from God's book of remembrance. 



THE GOSPEL DELINEATOR AND SURVEY. 229 

The blood of Christ was shed in his death. Then 
how do we come to his death? The apostle answers: 
"Know ye not that so many of us as were baptized 
into Jesus Christ were baptized into his death ? There- 
fore we are buried with him by baptism into death." 
(Rom. 6: 3, 4.) u In whom we have redemption 
through his blood, the forgiveness of sins." (Col. 1: 
14.) Notice these points, a. Forgiveness of sins, is in 
Christ, not out of him. b. We are baptized into 
Christ, c. If in Christ before baptism we could not 
be baptized into him. d. Those baptized into him are 
then in him. e. Then they enjoy that forgiveness 
which is in him. /. His blood was shed in his death. 
g. Those baptized into him were baptized into his 
death, h. Therefore a baptism into death is a burial. 
So the final act of faith that brings us into Christ, for 
remission of sins through his blood, is a burial in bap- 
tism and a resurrection, symbolizing his death, burial, 
and resurrection. 

We are now prepared to appreciate the force of the 
Savior's language in the commission: "He that be- 
lieveth and is baptized shall be saved;" and Peter's 
command to those who believed his preaching, upon 
the first proclamation under that commission: "Re- 
pent and be baptized every one of you in the name ot 
Jesus Christ, for the remission of sins." 

Those who have come to this test, "walk in the 
light" and have the sure word of the Lord as evidence 
of the forgiveness of their sins. Claims of evidence 
of forgiveness, short of this, are based upon human 
testimony, and may be very deceptive. 

In proof of the correctness of this last statement, I 
present a single example which came under my own 
observation. An aged brother, of highly emotional 

16 



230 THE GOSPEL DELINEATOR AND SURVEY. 

nature, and raised under the exciting influences of 
modern revivalism, had recently become a member of 
the Church of Christ. In a long conversation with 
him, on religious topics, upon which it was ever his 
delight to converse, he made the statement that he was 
convinced that the Lord gave him the evidence that 
his sins were forgiven before he obeyed the gospel in 
baptism. I asked him upon what he predicated his 
evidence of forgiveness, or in what way the Lord fold 
him he was pardoned. He replied that he could tell 
it best by giving his experience. I said all right, and 
listened to a long experience, without once interrupt- 
ing or questioning him, for I wanted to know all there 
was in it. I mentally and silently noted every point 
that would be likely to have any connection with his 
evidence. 

He had gone through the usual mourners bench ex- 
citement, with agony and prayer at meetings, or alone, 
at home or in the forest And the noticeable points 
were as follows : 

1. After long protracted, and almost hopeless agony, 
he saw a little star up in the heavens, the first glimmer 
of light. 

2. At another time, when praying, he saw heaven 
opened, and saw that God was paying attention to his 
prayers. 

3. At a subsequent time, when at home standing 
on the porch, and looking across the field to the woods, 
he saw the trees praising God. 

4. He next saw a luminous cloud ascending from 
the trees. 

5. At another time, he saw around his head a circle 
of light, apparently about six feet in diameter. 

6. At another time, when he had been earnestly 



THE GOSPEL DELINEATOR AND SURVEY. 231 

praying, he felt full of love all over — loved God, loved 
Christ, loved the people of God — and everything 
around appeared more lovely than ever before. This 
ended his evidential experience. 

I then desired to ask a few questions for informa- 
tion, which he answered. 

1. Did you really see a star in the heavens, and 
could others have seen it; or did it only seem so to 
you in your excited state of mind, and with your eyes 
shut? Answer. u Of course there was no star there. It 
only seemed that way to me with my eyes shut." 

2. Did you really see heaven opened and see God? 
Answer, "No; I did not see God. It only seemed so." 

8. How were those trees praising God? Were they 
clapping their hands and singing? Did your family see 
them? Answer. " Of course the trees were not doing 
anything unusual, but it seemed that way to me." 

4. How about that luminous cloud? Did you call 
the attention of your family to it, and could they see 
it too? Answer. "Of course there was no cloud there, 
but that is the way it seemed to me." 

5. Was that circle of light visible with your eyes 
open, and could others see it? Answer. " Of course 
there was no circle of light there, but I seemed to see 
it with my eyes shut." 

6. I shall not ask you if that love was a reality. I 
take it for granted that you felt that love. We all 
know when we love, and we all love when we believe 
on Jesus Christ. But I wish to know upon which of 
these six points you predicate your evidence of pardon, 
as you have admitted that five of them were deceptions. 
Or do you base it upon all of them together? If that 
is the evidence of pardon, am I to teach the sinner to 
look for those steps? That he must see a little star, 



23*2 THE GOSPEL DELINEATOR AND SURVEY, 

then see heaven opened and see God; then see the 
trees praising God; then see a luminous cloud ascend- 
ing from the trees; then see a circle of light around 
his head, and finally feel full of love, and take it for 
granted that God has forgiven his sins? His answer 
was : I predicate my evidence only on the last one — - 
the love. Then said I, the other live, being spurious, 
may be dismissed, as having nothing to do with your 
experience as an evidence of acceptance. While the 
reality of that love is not questioned, your mistake is 
in accepting it as an evidence of your forgiveness and 
acceptance with God, while it is not so regarded in the 
word of God or the apostolic practice. But this error, 
which is the result of the teaching and and practice of 
modern theology, ignores or disregards the three rela- 
tions to sin as above explained. We should rely upon 
the sure word of God for his forgiveness and accept- 
ance, and not on the fluctuating phenomena of an ex- 
cited emotional nature. Let us walk in the light. 



THE GOSPEL DELINEATOR AND SURVEY. 



233 



XXVIII. 

THE VICTORY, TYPICAL AND ANTITYP- 
ICAL.— 1 Cor. 10: 1-12. 



DELINEATION. 



Type. 

1 — Bond Men. 

2 — Bondage. 

3 — Moses. 

4 — Signs. 

5 — Message. 

6 — Believe. 

7 — Turn away. 

8— Sea. 

9— Song. 
10 — Journey. 
11— Fall. , 
12 — Jordan. 
13 — Canaan. 



Antitype. 

1 — Sinners. 

2— Sin. 

3— Christ. 

4 — Miracles. 

5 — Gospel. 

6— Faith. 

7 — Repentance. 

8 — Baptism. 

9 — Rejoicing. 
10 — Christian life. 
11 — Apostacy. 
12— Death. 
13— Heaven. 



SURVEY. 

OPPRESSION, with cruel and relentless hand, bear- 
ing heavily upon the wearied lives of over half 
a million bond men of Israel's race, toiling in the na- 
tional brick-yards of Egypt, had long been calling for 
deliverance and national retribution, when God sent 
deliverance by the hands of a deliverer. This great 
deliverance is used as an illustrative lesson by the 
apostle Paul, in the text above indicated. The distinc- 
tion between the present salvation, and the future or 
eternal salvation, is made to stand out in sharply de- 
fined features, through the illustrative examples herein 
presented. 



234 THE GOSPEL DELINEATOR AND SURVEY. 

By the present salvation is meant the salvation from 
sin, in the kingdom of Christ, and enjoyed in the 
present life. The future salvation refers to that en- 
joyed by the faithful, in the eternal life after the resur- 
rection from the dead. The first is entered into, 
through faith and obedience of the gospel; the second, 
after a faithful ''continuance in well doing," concern- 
ing which Paul says: "Work out your own salvation 
with fear and trembling," and to which Peter refers, 
when he admonishes the faithful Christians to: "Give 
diligence to make your calling and election sure; for 
if ye do these things, ye shall never fall; for so an en- 
trance shall be ministered to you abundantly into the 
everlasting kingdom of our Lord and Savior Jesus 
Christ." (See Rom. 2: 7, Phil. 2: 12, 2 Pet. 1: 10.) 

Our lesson is introduced in the previous verses, by 
the illustration of the races in the Olympic games in 
which some obtain the crown, and some fail. He then 
introduces the example of the Israelites saved from 
their bondage in Egypt, many of whom never entered 
Canaan. 

He says: "All our fathers were under the cloud, 
and all passed through the sea; and were all baptized 
unto \_€i?, into] Moses in the cloud and in the sea." 
Notwithstanding they were all saved out of Egypt, 
and started for Canaan, yet many of them fell by the 
way and failed to reach the promised land. He then 
tells us that these were examples, [rvrtoi] literally 
types, for us, in verses six and eleven, and says, " they 
are written for our admonition." He then enforces 
the admonition thus: u Wherefore let him that think- 
eth he standeth take heed lest he fall." 

Let us then examine these examples or types, both 
typically and antitypically, by placing type and anti- 



THE GOSPEL DELINEATOR AND SURVEY. 235 

type side by side, as in the Deliueation, and learn their 
significance, and heed their admonition. 

1. In the type we find Israelites in bondage to the 
Egyptians, groaning for deliverance. In the antitype, 
are sinners in bondage to sin. 

2. Involuntary servitude under national authority, 
typifying the service of sin, fast bound by Satan at his 
will. 

3. God sends the offer of deliverance through 
Moses, to the Israelites. He offers deliverance to the 
sinner, through Christ. 

4. In order to convince the Israelites of his divine 
mission, Moses was enabled to show them signs. 
Christ confirmed his divine mission by "signs and 
wonders and divers miracles." 

£. The message proclaiming to the captives, deliv- 
erance from bondage, ro all who are willing to accept 
the offer. The message of the gospel proclaiming to 
the sinner, deliverance from the bondage of sin, is 
brought from heaven by Christ, offering remission of 
sins in his name, to all who accept the terms. 

6. Belief in the messenger and message, was re- 
quired to induce the Israelites to trust their new leader 
and follow him. So faith in Christ, our Moses, is re- 
quired before the sinner will put his trust in him and 
obey and follow him. 

7. The Israelites having believed, turned away 
from their life of toil and bondage, and resolved to 
walk in a new life under Moses. So the sinner, hav- 
ing believed, resolves to turn away from his past sin- 
ful life, and walk in a new life under Christ. 

8. The Israelites placed the sea between them and 
their oppressors, by being baptized into Moses, in the 
cloud and sea. 



236 THE GOSPEL DELINEATOR AND SURVEY. 

9. In this baptism, they were separated forever 
from that which held them in bondage, and with jubi- 
lant ecstacy they sing the song of rejoicing. So the 
sinner who by faith in Christ comes to the obedience 
of faith in baptism, has the assurance that Bis past sins 
are forever blotted out, and he is now prepared to 
sing the songs of redeeming grace, and rejoice with 
joy unspeakable and fall of glory. 

10. Having sung the song of rejoicing, they start 
for the land of Canaan, under the leadership ol Moses. 
So the converted sinner, rejoicing in his deliverance, 
now starts for the heavenly Canaan, Under the leader- 
ship of Christ. 

11. But many of them apostatized and fell by the 
way and never entered Canaan. So in the antitype, 
those who have been saved in Christ, and enjoyed the 
present salvation, may apostatize and fail to secure the 
eternal salvation. Hence the admonition in our les- 
son : "Let him that thinketh he standeth take heed 
lest he fall." 

12. The Jordan stood between Israel and the 
Canaan. So the Jordan of death stands between the 
Christian and the heavenly Canaan. 

13. The land of Canaan was to Israel the promised 
land to which they journeyed. So the heavenly 
Canaan, or "Home over There," is the promised land 
to which the followers of Christ are journeying, and 
in which they expect to enjoy the eternal salvation. 

Having the stakes set along the two lines, let us take 
some of the bearings, with an eye to the apostolic ad- 
monition. 

As Moses stands with unsandaled feet before the 
luminous presence of God, in the burning bush, lis- 
tening to the voice that commissions him to go and 



THE GOSPEL DELINEATOR AND SURVEY. 237 

lead the Israelites up out of Egyptian bondage, he 
hesitatingly responds: "But, behold they will not 
believe me, nor hearken to my voice." But his confi- 
dence is reassured, when, panoplied with the signs of 
the serpent rod, the leprous hand restored, and water 
turned to blood, he was assured that these signs would 
challenge their belief. When these signs were done 
in the sight of the people, the record says: "And the 
people believed." (Ex.4: 31.) 

Now they have heard the message, seen the miracu- 
lous confirmation of the divine mission of the messen- 
ger, and believed. Note the bearing. Are they now 
saved ? And as these are our types, is the sinner 
saved when he has believed the gospel upon the con- 
firmed testimony? In other words, will his faith alone 
save him ? If so, our type fails. But the history 
shows that the believing Israelites were not yet saved. 

They resolve to act out the convictions of their faith, 
and turn away from their tasks and task-masters, and 
start for the promised land. Encamped on the shore 
of the Red Sea, they present us another bearing point. 
Are they now saved ? They now clearly have in type, 
what may typify faith and repentance. But their 
further encounters show that they were not yet saved. 
Then if the sinner with faith and repentance, can be 
pronounced saved without another step, the type fails 
again. 

Now take the bearings of the next step. Pharaoh 
with his host, pursues these partially escaped but un- 
saved fugitives, causing the utmost consternation. 
"And Moses said unto the people, Fear ye not, stand 
still and see the salvation of the Lord, which he will 
show to you to-day." Then they are not yet saved, 
and the way of salvation not yet revealed, and for the 



238 THE GOSPEL DELINEATOR AND SURVEY. 

revealing of which they stand still and wait. The 
"stand still" part, is the command of Moses, not the 
Lord. There is no divine command to stand still after 
the way is made known. 

"And the Lord said unto Moses, wherefore criest 
thou unto me? Speak to the children of Israel, that 
they go forward." This is the Lord's instruction, tell 
the people to go forward. So in the antitype. Instead 
of speaking to the Lord for hesitating penitent be- 
lievers, the Lord's plan is: "Speak to the people that 
they go forward" Tell them what to do to be saved. 

But the sea is before them, how can they go for- 
ward ? Never mind that. The command is to go for- 
ward. God will take care of the sea. The power of 
God is able to manipulate the elements, for when, at 
the divine command, the rod is stretched out over the 
sea, pointing the direction of the march, a strong wind 
causes the waters to recede all that night. And the 
record shows that it was the same night during which 
the children of Israel marched through the sea. So 
the waters just receded before them fast enough to 
keep out of their way. And the water stood as a wall 
on the right hand and the left. The next chapter says 
the waters were congealed. (Ex. 15 : 8.) The pillar 
of cloud went up from before them and stood behind 
them, illuminating their pathway through the deep, 
while radiating darkuess from its negative side, into 
the camp of the Egyptians. In our lesson Paul says 
they were all under the cloud. Then the cloud was 
over them. 

We now look into this brilliantly illuminated tunnel 
through the sea, the first specimen of divine subma- 
rine civil engineering, that pioneered the pathway of 
light, through the gloomy depths of an improvised na- 



THE GOSPEL DELINEATOR AND SURVEY. 239 

tional thoroughfare. On the right and on the loft, 
walls of congealed water all brilliant with luminous 
rays from the fiery cloud ; in front a receding breast- 
work of water sparkling with cloud-lit rays ; under- 
foot solid ground ; in the rear the luminous cloud ; 
overhead a luminous canopy of cloud in lurid splen- 
dor looking down upon their onward march. 

In this magnificent national burial the fugitive 
Israelites "were all baptized unto Moses in the cloud 
and in the sea." In this baptism their relation was 
changed, and from being bond-servants of Pharaoh, 
they became God's free men, and servants of God un- 
der Moses, while that which had held them in bon- 
dage, is utterly swept away. 

So in the antitype, Paul addressing the Christians at 
Rome, who had been buried in baptism, and risen to 
walk in newness of life, says they had obeyed troni the 
heart that form of doctrine delivered them, and recog- 
nizes it as the transition act thus: " Being then made 
free from sin ye became the servants of righteousness." 
The analogv here holds good. As the Israelites, after 
the baptism, could rejoice in freedom from Egyptian 
bondage, so the penitent believer, after baptism, is 
pronounced free from sin, and classed among the peo- 
ple oi God. 

Freed from bondage, the Israelites start on their 
memorable journey, from the Red Sea to the Jordan. 
So the sinner saved by grace, and redeemed from the 
bondage of sin, starts on his journey, the Christian 
life, from baptism till death. 

In this journey are incidents to which Paul refers in 
our lesson, as among the things which are " types for 
us," and written for our admonition. Among these 
are the spiritual drink, the spiritual meat, the smitten 



240 THE GOSPEL DELINEATOR AND SURVEY. 

rock, the fleshly lusts, the idolatrous dance, the de- 
structive fornication, the temptation and serpent 
scourge, and the death-involving murrnurings. 

Just here, the significant and plausable question may 
arise: If this journey is typical of the life and experi- 
ence of the Christian, how came the Israelites to wan- 
der forty years in the wilderness? Not all Christians 
spend forty years probation. 

Now read the thirteenth and fourteenth chapters of 
Numbers, and find that the forty years' journey was 
not on God's original programme. While encamped 
near the southern border of Palestine, Moses, by 
divine instruction, sent twelve men to spy out the land 
and make a report. They spend forty days in going, 
searching and returning, bringing specimens of the 
fruit of Canaan, and reporting it as a land flowing with 
milk and honey, and the people dwelling in walled 
cities, and giants among them, the sons of Anak. Ten 
of the spies in the majority report, say : "And there 
we saw the giants, * * * and we were in our own 
sight as grasshoppers, and so we were in their sight." 
Their report disheartened the people. But Caleb and 
Joshua brought in a minority report favorable to going 
up and possessing the land. They say that with the 
help of God we are able to go up and take possession. 
The multitude take counsel of their fears, accept the 
majority report and refuse to go up. Now they have 
taken the responsibility. God's plan was for them to 
enter into their inheritance. But their will was op- 
posed to God's will, and they rejected God's offer. 

Then God changed his plan, and decreed that they 
should wander in the wilderness forty years, till their 
bodies should fall in the journey, and their children 
should grow up and enter in. He assigned them a 



THE GOSPEL DELINEATOR AND SURVEY. 241 

year for a day, thus : "After the number of the days 
in which ye searched the land, even forty davs, each 
day for a year, shall ye bear your iniquities, even forty 
years, and ye shall know my breach of promise," 
(Num. 14: 34.) So the altering of the plan inaugur- 
ated the forty years' journey, and the elimination of the 
disobedient element before entering Canaan. 

Again, some may inquire why Moses and Aaron did 
not enter Canaan, as they were not in the disobedient 
element eliminated by the above decision. 

That question is settled by reference to Ex. 17 : 1-7 
and N"u. 20: 1-12. In their early travel towards 
Canaan, the Israelites came to a place where there was 
"no water for the people to drink." And God told 
Moses to lead them out to the rock in Horeb, and 
smite the rock, and it should yield them a supply of 
water. "And Moses did so in the sight of the elders 
of Israel." 

About thirty-eight years later in their journeyings, 
they again come to a place where "there was no water 
for the congregation." And the Lord told Moses, 
with Aaron, to lead them out to the rock, and "speak 
to the rock before their eyes." But Moses rendered 
an imperfect obedience. He took the rod, and took 
Aaron, and led the people to the rock, as commanded. 
But instead of speaking to the rock as commanded, 
he smote the rock twice, as not commanded. The sup- 
ply of water flowed abundantly for the innocent peo- 
ple, but for this disobedience, were Moses and Aaron 
debarred from entering Canaan. 

That rock had been smitten thirty-eight years be- 
fore, and the fountain opened, and now it was their 
privilege to speak to the smitten rock. In our lesson, 
Paul says: "That rock was Christ." As "these 



242 THE GOSPEL DELINEATOR AND SURVEY. 

things were types for us," we may pass from this rock 
type, to Christ the antitype, and learn that Christ once 
smitten, and the fountain opened, is not to be smitten 
again. Or that the sinner who has by faith and obedi- 
ence, accepted the smitten rock, the crucified Savior, 
having been buried with him by baptism into death, 
is not required to repeat the initial step, but is thence- 
forth privileged to "speak to the rock," and ask for 
the forgiveness of daily sins through his name. 



THE GOSPEL DELINEATOR AND SURVEY. 



243 



XXIX. 

MINISTRY OF THE NEW COVENANT. 



DELINEATION. 
Antitheses — 2 Cor. 3: 6. 



First Cov. 
1.— Old. 
2.— Letter. 
3.— Kills. 
4. — Done Away. 

II. Specialties 
First Cov. 
1. — Engraved. 
2.— On Stone. 
3. — National. 
4.— Teach. 
5. — Not all Know, 
6.— No Mercy. 
7. — Sin Remembered. 



Second Cov. 
1. — New. 
2.— Spirit 
3. — Gives Life. 
4. — Remains. 
-Beb. 8: 6-13. 

Second Cov. 
1 . — Understood. 
2.— On Hearts. 
3. — Personal. 
4. __Not Teach. 
5.— All Know, 
6. — Merciful 
7, — Not Remembered. 



SURVEY. 



JT)EAD the 01d;Covenant (Deut. 5 : 1-22), where Moses 
ys: "The Lord our God made a covenant 



n 



with us in Horeb. The Lord made not this covenant 
with our fathers." He then recites the language of 
the covenant, the ten commandments, and says : 
"These words the Lord spake unto all your assembly 

in the mount and he wrote them on two tables 

of stone, and delivered them unto me." 

Here the Old Covenant is identified, as the law of the 
ten commandments, on tables of stone, and the fact ia 
revealed that it was made with Israel, and not with 



244 THE GOSPEL DELINEATOR AND SURVEY, 

the fathers of the Patriarchal age. For more than 
twenty-five centuries the race had been without "this 
covenant" on tables of stone. Then it was given to 
Moses "in Horeb, tor all Israel, with the statutes and 
judgments." (MaL 4: 4.) Not given to Gentiles. 
And only added to the Abrahamic promise, " till the 
seed should come," "Thy seed, which is Christ." 
(Gal. 3: 19, 16.) This covenant then was limited to 
one nation, and expired by limitation at the coming of 
Christ, and gave way to the new covenant, of which 
the apostles were ministers. 

Paul says: "Who also hath made us able ministers 
of the New Covenant; not of the letter, but of the 
spirit; for the letter killeth, but the spirit giveth life." 
(2 Cor. 3: 6.) 

I. In this, our text, stand out the antitheses, placed 
in the Delineation. The "covenant of the Spirit" 
given and accepted on the day of Pentecost, when the 
Spirit came down, is new in contrast with the " cove- 
nant of the letter" "engraven in stones," on Mt. Sinai 
more than fifteen hundred years before. The first exe- 
cuted the death penalty, killing the wilfully disobedi- 
ent; the second offers life, and calls to repentance. 
Three thousand were killed at the giving of the first ; 
three thousand were made alive at the giving of the 
second. 

Through the remainder of the chapter, the apostle 
contrasts the ministration of the new with that oPthe 
old, and in the eleventh verse says: "For if that which 
is done away was glorious, much more that which 
remaineth is glorious." And in the 18th verse he 
rises to sublimity in the graphic photograph, "But we 
all, with unveiled face, beholding as in a glass, the 
glory of the Lord, are changed into the same image 
from glory to glory." 



THE GOSPEL DELINEATOR AND SURVEY. 245 

II. Specialities. The second diagram in the delinea- 
tion presents the special points in which the new cove- 
nant differs from the old, as given by Paul. (Heb. 
8: 6-13. 

Having premised that : " We have such an high 
priest who is set on the right hand of the throne of 
the Majesty, in the heavens," and that: u He is the 
mediator of a better covenant, which was established 
upon better promises," of which covenant the Lord 
says by Jeremiah, 31: 31, "I will make a new cove- 
nant with the house of Israel and with the house of 
Judah, not according to the covenant that I made with 
their fathers in the day when I took them by the hand 
to lead them out of the land of Egypt," the apostle 
quotes from Jeremiah the antithetical points of supe- 
riority of this mew covenant, of which Jesus "is the 
mediator," in the following prophetic language: "For 
this is the covenant that I will make with the house of 
Israel after those days, saith the Lord; I will put my 
laws into their minds, and write them in their hearts; 
and 1 will be to them a God, and they shall be to me 
a people; and they shall not teach every man his 
neighbor [fellow-citizen], and every man his brother, 
saying: Know the Lord; for all shall know me from 
the least to the greatest. For I will be merciful to 
their unrighteousness, and their sins and their iniqui- 
ties will I remember no more. In that he saith a new 
covenant he hath made the first old." (Heb. 8 : ' 10-13.) 

The specialties may be weighed thus: 1. The first 
was put on tables of stone, as infants were in that cove- 
nant, in whose minds it could not be placed ; the sec- 
ond is placed in the minds of intelligence. 2. The old 
not being understood by infants, could not be written in 
their hearts; and the old was enforced by authority; 

17 



246 THE GOSPEL DELINEATOR AND SURVEY. 

the new draws by the affections. 3. The old was a 
national covenant, into which infants were born with- 
out any will of their own; the Dew is & personal cove- 
nant, into which individuals enter voluntarily and 
understandingly. 4. The old required infants, already 
in the covenant by virtue of a Jewish birth, to be 
taught to " know the Lord," as soon as they were old 
enough to understand; the new requires intelligent 
persons to "know the Lord" before they can come 
into the new covenant, and therefore a brother or fellow 
citizen, is not to be taught that which he knows already. 
But he must be taught Christian duties, or duties of 
citizenship, while those not in the covenant are to be 
taught to "know the Lord." 5. The reason given for 
the above is, that all in the new covenant, from the 
least to the greatest of them, know the Lord; while 
many under the old did not, and many could not, 
know him. 6. Under the old: "He that despised 
Moses' law died without mercy" (Heb. 10 : 28), while the 
new says: "I will be merciful to their unrighteous- 
ness;" and now, righteousness, or justification, is 
offered through Christ's righteousness. 7. Under the 
old there was a remembrance again made of sins every 
year, (Heb. 10: 3), while in the new God says: " Their 
sins and their iniquities will I remember no more." 
On becoming citizens, in compliance with the terms of 
citizenship in Christ's kingdom, all alien sins are 
blotted out and remembered no more forever. They 
enter the kingdom with a clean record, and are held 
responsible for a "faithful continuance in well doing." 
It is as requisite for us to know the terms of citizen- 
ship under the the new covenant, as it is for the citi- 
zens of the state to know the laws under the New 
Constitution. The lawyer who would ignore the New 



THE GOSPEL DELINEATOR AND SURVEY. 247 

Constitution, and conduct his client's suit according to 
the requirements of an abrogated law under the Old 
Constitution, would not be deemed trustworthy, while 
his counterpart, the preacher, who directs the inquir- 
ing sinner to terms of salvation, under the Old Cove- 
nant, should be esteemed equally untrustworthy. 

The unveiled gospel is placed in the hands of men, 
and the apostle says: "We have this treasure in 
earthen vessels [the apostles], that the excellency of 
the power may be of God, and not of us." It is not 
confided to the ministry of angels. They are not per- 
mitted to preach the gospel. But to these earthen 
vessels, the ably qualified ministers of the new cove- 
nant, have been committed the terms of reconciliation. 



248 THE GOSPEL DELINEATOR AND SURVEY. 

XXX. 

WRITING ON THE HEART— 2 Cor. 3: 3. 
» 

DELINEATION. 



I. Epistolary Elements. 
1. — Writer. 
2.— Tablet. 
3.— Pen. 
4.— Ink. 
5. — Epistle. 



II. Textual Order. 
1. — Epistle .... Christians. 

2. —Writer Christ. 

3. — Pens. . . .Apostles. 
4. — Ink .... Spirit. 
5. — Tablet .... Hearts. 



SURVEY. 

"TIORASMUCH as ye are manifestly declared to be 
JL J the epistle of Christ ministered by us, written 
not with ink, but with the Spirit of the living God; 
not on tables of stone, but in fleshly tables of the 
heart." (2 Cor. 3: 3.) 

In this text the apostle has summarized the work 
and result of the writing on the heart, under the new 
covenant, in making Christians. The figure of epis- 
tolary writing, being used by the apostle as an illustra- 
tion, I call attention to the delineation. 

I. Elements. Familiarity with epistolary corres- 
pondence will enable us to notice the process of writing 
a letter or epistle. You see the gentleman take his 
seat by the writing desk; he places before him the 
tablet or paper, but he does not write with his bare 
fingers, nor pour the ink on the paper, nor smear it on 
with his fingers; he takes a pen and dips it into the 
inkstand to get it filled with ink. He is now ready 
for work. See how carefully he traces characters on 
the paper, connecting them in such a manner as to 
form letters, and words, and sentences that convey in- 
telligence. 



THE GOSPEL DELINEATOR AND SURVEY. 249 

II. Application. The purpose of the writing is to 
produce an epistle. In the text the Christians addressed 
are the epistle, and Christ, the writer. " Ye are mani- 
festly declared to be the epistle of Christ." The 
writing was done on their hearts. "Not in tables of 
stone, but in fleshly tables of the heart." The ink 
with which it was written was the Holy Spirit. "Not 
with ink, but with the spirit of the living God." But 
how did Christ write with the spirit on their hearts? 
Did he do it abstractly, by direct impact of the Spirit, 
without any instrumentality ? Is that the way they 
were made disciples of Christ? If so, then Paul's 
figure is inappropriate, for the writer does not write 
with ink abstractly, but with a pen. Then the figure 
is incomplete without the pen. But the apostle was 
not so thoughtless as to omit the pen. Here it is: 
" Ministered by us." Then it was ministered, or 
served, by "us," the apostles, and thus written on their 
hearts to make them Christians, and they thus became 
the epistle of Christ. 

It then stauds as delineated, Christ the writer through 
the apostles as pens, filled with the Holy Spirit, as ink, 
wrote upon the tablets of the hearts of these Corin- 
thians, and produced an epistle, the saints or church at 
Corinth. Now the figure is complete. 

For satisfactory evidence that the figure as now com- 
pleted, is true to the facts, we turn to the sacred record, 
(Acts. 18: 5, 8), where the writing was done on these 
hearts, and these Corinthians were made disciples of 
Christ. It is there recorded that Paul labored to con- 
vince them "that Jesus was the Christ," and the result 
was that " many of the Corinthians hearing believed 
and were baptized." The facts in the case then sus- 
tain the figure. 

III. The model example. The first practice in writing 



250 T£E GOSPEL DELINEATOR AND SURVEY. 

on hearts by the Spirit, under the new covenant, will 
throw floods of light on the apostle's figure of living 
epistles. The Savior, the model writer, came on his 
mission of salvation, and selected twelve pens with 
which to do the writing. These he prepared and 
trained during some three years and a half, teaching 
them how to write, what to write, where to write, and 
when to write. Before his ascension, he told them he 
was going away, and as pens cannot write without the 
ink, they must wait for power from on high, which 
would be when he sent down the Holy Spirit. They 
waited, and on the day of Pentecost the Spirit came, 
"and they were all filled with the Holy Spirit," and 
could speak in all the languages. Now the pens are 
filled with ink, the Spirit, and endued with the power 
from on high, and u qualified as able ministers of the 
new covenant," ready to commence writing on the 
hearts of the children of men. Filled with the Spirit, 
the pens begin to write, and "words" are traced out 
upon the hearts of that great audience, till convinced 
that Jesus is now " both Lord and Christ," and pierced 
in their hearts, they cry out to know what to do. Now 
Christ as writer, through Apostles as pens, has written 
with the Spirit upon the hearts of thousands, and the 
writing has affected their hearts and moved them to ac- 
tion, for as many as "gladly received the word were 
baptized, and the same day there were added to them 
about three thousand souls." This is the first prac- 
tice, and consequently the model practice, in writing on 
hearts to turn them to the Lord, and the first day's 
practice rolls out a large epistle, of some three thous- 
and pages of human hearts, on which has been indeli- 
bly written the glory of the Lord. 



THE GOSPEL DELINEATOR AND SURVEY. 251 

XXXI. 
PHYSICAL AND SPIRITUAL GYMNASIA. 



BY G. R. HAND. 



a T10R bodily exercise protiteth little; but godliness 
IP is" profitable unto all things." (1 Tim. 4: 8.) 
Providentially, the light of science is permitted to 
throw its radiant beams over the face of nature, un- 
folding, in panoramic view, the entities and activities, 
of the ceaseless ongoings in the great machine shop of 
Creation, enabling the lover of truth to cull his speci- 
mens for analysis* in the laboratoiw of the Great Chem- 
ist of the universe, under the calcium light of divine 
revelation. Possibly the casual reading of the text at 
the head of this paper 'might reveal to the untrained 
mind nothing more than the disparagement of bodily 
exercise, and the degrading of the human body, to a 
low rank as an object of Christian estimation. Fanat- 
ical enthusiasm may carry this sentiment to extremes, 
and lead to the "neglecting of the body," as a kind of 
burdensome appendage, to be endured for a while, as a 
necessary evil. 

But such an idea is neither scriptural, nor philosoph- 
ical, and the analysis of our text will yield no such 
ingredients. But on the contrary, the combined light 
of science and revelation, will tend to elevate the body 
to the position it is entitled to occupy in our affections. 
While it is true that, in the text, the physical and the 
spiritual are placed in antithesis, it is not to degrade 
the physical, fout to elevate the spiritual, or, as the 
Roman orator expressed it: "Not that I loved Caesar 
less but that I loved Rome more." 



252 THE GOSPEL DELINEATOR AND SURVEY. 

The apostle had just instructed Timothy to avoid 
common and silly fables, "and exercise thyself rather 
unto godliness." Then as a basic reason for exercis- 
ing godliness, he adds: "For bodily exercise profits 
little; but godliness is profitable unto all things." 
The noun "exercise," in the text is gymnasia, in the 
Greek, and the verb, "exercise," in the previous verse, 
is the verbal form of the same gymnasia, in the Greek. 
So the status of the entities and activities, placed in 
antithetical counterpoise may be labeled : Physical 
Gymnasia versus Spiritual Gymnasia. The first mem- 
ber of this antithesis, will be placed in the focus of the 
light of science, and the second in that of the light of 
revelation, that the combined brilliancy may photo- 
graph, upon our mental canvas, distinctly outlined, 
their intrinsic and relative importance. 

The apostle does not say that bodily exercise is of 
but little profit, but that bodily exercise [gymnasia] is 
profitable for a little, [pros oligon] that is, for a little 
while; but the godliness for all, [pros pauta] for all 
things, or all time. As if to place it beyond perad- 
venture, that duration is in contrast, he adds: "Hav- 
ing the promise of the life that now is and of that 
which is to come." 

Physical gymnasia, then, is located in this life, and 
is profitable only in this life, but is profitable never- 
theless. "The spirit of the man that is in him," and 
lives and moves and controls, and superintends the ac- 
tivities and growth and repairs, of the physical organ- 
ism, during this life, is destined to leave this tenement 
of clay behind, and step out into the unseen, leaving 
behind "the life that now is," in which bodily gym- 
nasia is profitable, and entering the border land of the 
life " that is to come," with the promise of the bene- 



THE GOSPEL DELINEATOR AND SURVEY. 253 

fits of the spiritual gymnasia,~to minister aid and com- 
fort, when the cycles of time have merged into the 
golden cycles of eternity. 

Peter speaks of being "in this tabernacle/' and of 
" putting off" this my tabernacle," which he calls his 
" decease." (2 Pet, 1 : 13-15.) This shows that Peter 
recognized the spirit of man as an entitative being, an 
immaterial substance, dwelling in a tent or tabernacle 
of material substance, which he must put off at his 
decease. 

Paul recognizes the same inner man, aud outer man,, 
and tabernacle dissolved, etc., and has the inward man 
"renewed day by day, while the outward man is per- 
ishing, and says: "The things that are seen are tem- 
poral, but the things that are not seen are eternal." 
[Aionia.] is"ow in this case, the things seen are the 
bodies, and the things not seen are the spirits, making 
the bodies temporal, and the spirits eternal, which 
again limits the valuation of physical gymnasia to this 
life, and passes the spiritual, with apostolic benedic- 
tions through the portals of eternity. (See 2 Cor. 
4: 16-18.) 

But, though invisibility to mortal eyes, may be pred- 
icated of the spirit man, yet visible exhibitions of its 
presence and power ia the physical organism are 
abundantly manifest. From the invisibility, of the 
entity, and visibility of its activities, as to man's spirit, 
Paul makes an excursion into the realms of nature, 
and draws a similar lesson from the attributes of the 
invisible God, and the visible manifestation of his 
power and immanence in the works of Creation. "For 
the invisible things of him from the creation of the 
world are clearly seen, being understood by the things 
that are made, even his eternal power and Godhead." 
(Rom. 1: 20.) 



254 THE GOSPEL DELINEATOR AND SURVEY. 

Physiology opens its portals before ns, inviting our 
attention to numerous examples, and practical illustra- 
tions of the truth affirmed in the statement: "Bodily 
exercise profits," though limited to this life. A few of 
these must suffice for the present. 

The apostle, being familiar with Grecian philosophy, 
knew well the status of the gymnasia in the national 
system of Grecian education, and was prepared to 
affirm an admitted truth in saying that " bodily exer- 
cise profits." The Grecian youth, trained in the gym- 
nasia, were monuments of its truth. The bodily exer- 
cise, or gymnasia, developed their physical organism, 
expanded and strengthened their muscles, promoted a 
free circulation of the blood, and a healthy action of 
the whole corporeal system, and thus it " profited " the 
young men, by endowing them with health and 
strength and power of endurance, to go forth as sol- 
diers, and fight the battles of their country. 

Other nations besides the Greeks had their gym- 
nasia. Most of the modern nations recognize the 
value of the gymnasia, and have some kind of gym- 
nastic exercises either in their public or private sys- 
tems of education. 

Prussia gives the training of the body a prominent 
position in her national system of education, and some 
of the most perfect specimens of well formed limbs, 
finely developed muscles, with wonderful strength and 
power of endurance, that I ever saw, were trained and 
moulded in the Prussian Gymnasia. 

In the United States, where "Young America" 
comes to the front so constantly, there is perhaps, not 
so systematic a recognition of gymnastic exercises, or 
physical training in our national education. Yet, in 
nearly every city will' be found a gymnasium, or some 



THE GOSPEL DELINEATOR AND SURVEY. 255 

place of physical training, either public or private. 
They are sometimes called turn halls, and turn exer- 
cises, referring to the fact that these exercises turn out 
finely developed and rouuded forms, in body and limb, 
like a turning lathe, turning out beautifully rounded 
forms in wood and metal. 

In a thoroughly furnished gymnasium, with appa- 
ratus and well appointed outfit, there are various ap- 
pliances, adapted to all the muscles of the body, so 
that each part of the human form so "fearfully and 
wonderfully made," can receive its share of exercise in 
turn, and " profit for a little" thereby. 

The advanced systems of education in some of our 
large cities have, incorporated in their workings, a 
gymnasia especially arranged for the young ladies of 
the schools, and known under the new nomenclature 
as calisthenic exercises; the change in the name beiug 
suggested by the etymology of the word, gymnos, 
meaning naked, and the Grecian youths sometimes 
practicing without the encumbrance of clothing. Modi- 
fied and introduced into our mixed schools of young 
ladies and young gentlemen, and practiced by both 
sexes in the school-room together, it must needs change 
its name. So calisthenics, having beauty and strength in 
its etymology, the very qualities to be cultivated, very 
appropriately and very politely bows gymnastics out, 
and gracefully occupies his vacated seat. 

Would you have a visible illustration of bodily ex- 
ercise profiting a little, then compare the robust farmer 
with the paie emaciated form of the sedentary student, 
who, with but little exercise, has spent years in rack- 
ing his brain over the occult mysteries of science, and 
has "burnt the midnight oil" in extracting the roots 
of highly involved powers of algebraic quantities, and 



256 THE GOSPEL DELINEATOR AND SURVEY. 

exhuming the abstruse and hidden roots of Greek and 
Latin verbs, until " his shadow has grown less," and 
it will not be necessary to place the specimens on a 
Fairbanks' platform to determine where the bodily ex- 
ercise has profited, even a little, in their relative avoir* 
dupoise. 

Now try the blacksmith, the muscles of whose arm 
have been exercised in wielding the hammer. Trust 
your hand in his, and allow him to give you a good 
fraternal squeeze, of persistent duration, until the 
vise-like pressure elicits from you a note of admira- 
tion! and you have a feeling sense of the truth that 
"bodily exercise profits a little/' if not more. 

Development of brawn and power in the black- 
smith's arm being now assured, just change the pro- 
gramme a little and compare his right arm with his 
left. That arm that swings the hammer day by day, 
and year by year, brings to its muscles a stronger flow 
of blood, with a larger supply of nutriment, and fuller 
development than is ministered to the other arm: and 
the superior development of the dexter muscles, over 
the sinister, is susceptible of occular demonstration, 
and Dextra and Sinistra declared unequal competitors. 

Bodily gymnasia being one of the activities essen- 
tial to healthy physical development, the Author of 
Nature has wisely implanted in the young a desire for 
muscular activity. Watch the little babe as it lies 
upon its back, with pedal extremities elevated, and 
feet and hands actively engaged in a fantastic game of 
juvenile gymnastics. The growth of its little limbs 
and muscles, will soon present them as living witnesses 
to testify that in its case, " bodily exercise is profitable 
for a little" child. 

Physical gymnasia is now sufficiently sustained, and 



THE GOSPEL DELINEATOR AND SURVEY. 257 

its status vindicated, and our obligation to " present 
our bodies a living sacrifice" shown to be "our rea- 
sonable service." 

The transition to spiritual gymnasia will now be quite 
easy. Peter says: "As uew born babes desire the 
sincere milk of the word that ye may grow thereby." 
(1 Pet. 2: 2.) As exercise and food are necessary for 
growth, God has implanted in the infant a desire for 
both. With this as the basis of analogy, the apostle 
transfers the teaching into the realms of the spiritual. 
As the child desires the natural physical pabulum, its 
mother's milk, so the spiritual wants of the new born 
babe in Christ, desire the milk of the word, which, 
with the spiritual exercise, or gymnasia, is in order to 
growth. The preparation and panoply and drill exer- 
cise in the spiritual gymnasium, we find in the apos- 
tolic instructions, in their epistles to the churches. 

As this has the promise of the life that now is, and 
of that which is to come; after enjoying all its bene- 
fits here, we launch into the unseen hereafter. Hence 
the leader, or " Captain of our salvation," passed 
through the portals of death into the unseen world 
and returned. He has given us a guide book, and 
those who practice godliness, according to its instruc- 
tion, through this life, have his promise, not only here 
but hereafter. While those who ignore the guide 
book, the word of God, will be like the man who 
despised the use of the guide book in traveling in a 
new country, and trusted to his genius and was lost. 

Peter gives a list, or brief curriculum of the Chris- 
tian activities in the spiritual gymnasium, in which 
"godliness" is a prominent factor, and intimates that 
the diplomas of those who graduate in the full course 
of that curriculum, will be a passport into the ever- 



258 THE GOSPEL DELINEATOR AND SURVEY. 

lasting kingdom, or as Paul sxpresses it in our text, a 
promise of the life that is to come. 

But Peter's curriculum is not an optional course, in 
which each student may select or neglect at pleasure. 
It is very explicit; and after enumerating the activi- 
ties, he says : " For if ye do these things ye shall 
never fall ; for so an entrance shall be ministered unto 
you abundantly into the everlasting kingdom of our 
Lord and Savior Jesus Christ." (2 Pet. 1: 11.) 

In this, the do, or practice, stands out in unmistaka- 
ble prominence. Let it be borne in mind that these 
activities are all located in this life, and to be per- 
formed while in the body; but their accumulated in- 
terest stands on deposite to our account in that " prom- 
ise of the life to come"— " that we may lay hold on 
eternal life."— [Published in Microcosm, August, 1883. 



THE GOSPEL DELINEATOR AND SURVEY. 259 



XXXII. 
MISSION OF THE SPIRIT.— Exegesis of Jno. 

16: 8. 



DELINEATION. 



1.— Who. 16: 8, 7, 13. and 15: 26. 

2.— What. 16: 8. 

3,—When. 16: 8, 7 ; Lk. 24: 49; Acts 1: 4, 8; 2; 1-4. 

4.— Where. Lk. 24: 49; Acts 1: 4, 8. 

5._With what aids. 15: 27; Lk: 24: 48; Acts 1:8; 2: 1-4. 

6._Why. 16: 9, 10, 11. 

7.__How. 16: 13, 14; 15: 26, 27; 14: 26. 

SURVEY. 

u C TTND when he is come, he will convince the world 

PL of sin, and of righteousness, and of judg- 
ment." (John 16: 8.) 

Based upon this passage of scripture, the religious 
world has been treated to a dogma, representing the 
Holy Spirit as going out into the world and abstractly, 
or immediately, acting upon the hearts of sinners to 
couvince them of sin. A careful, logical and scrip- 
tural exegesis ot the passage may be of service to the 
thoughtful and honest inquirer. 

A forthcoming fact, or transaction, is predicted by 
the Savior to his apostles; but the full scope and mean- 
ing of the fact may not at the first glance flash upon 
the mind of the casual reader. 

A fact is an action, and there are certain circum- 
stances surrounding, or connected with every action, 
from which, as standpoints, we may examine the ac- 
tion, and learn what may be known concerning it. 
These refer to agent, action, place, aids, cause, manner 



260 THE GOSPEL DELINEATOR AND SURVEY. 

and time; and by logicians have been formulated into 
a line of Latin pentameter verse, thus: " Quis, quid, ubi y 
quibus auxilius, cur, quomodo, quando" which in plain 
English, ask, or answer the questions: who? what? 
where? with what aids? why? how? when? 

To know an object well, we must view it from differ- 
ent standpoints. If you have seen a house only from 
one view, you may not recognize it when approached 
from a different direction. 

I purpose examining this theme from the seven 
standpoints above named, and in the same logical order, 
except to let time follow the act. It will be seen that 
Jesus answers all these questions, and I present his 
answers in his own language. 

I. FROM STANDPOINTS ANTECEDENT TO THE FACT. 

a. Who? "When he is come, he will convince the 
world of sin," etc., verse 8. But who is '.'he?" "If I 
go not away the Comforter will not come to you; but 
if I depart I will send him to you," verse 7. But who 
is " the Comforter?" " But when the Comforter is come 
whom I will sent unto you from the Father, even the 
Spirit of truth [of the truth] which proceeds from the 
Father." (John" 15: 26.) Then "he" is the Comforter, 
the spirit of the truth, or the Holy Spirit. So far we 
have plain sailing. The Holy Spirit is to do this work 
of convincing. 

b. What? The Holy Spirit as agent, will do what? 
"He will convince the world of [peri] sin, and of [peri'] 
righteousness, and of [peri] judgment," verse 8. Here 
the subject of the proposition is "he," with the simple 
predicate "will convince." The word for "convince" 
is rendered "reprove" in the common version; but 
the scholarship of the world endorses convince as a 
better rendering. If a man is convinced of sin, he' is 



THE GOSPEL DELINEATOR AND SURVEY. 261 

convicted of sin, and stands reproved for sin. But 
" he" is to convince the world of (peri, concerning), 
three things, viz: concerning sin, concerning righte- 
ousness, and concerning judgment. While the render- 
ing, " reprove," might do in relation to sin, to " reprove 
the world of righteousness," would scarcely be ad- 
missable. " Convict," as used in the revised version, 
may express its relation to sin, but convince covers the 
whole ground, and is preferable. 

The "sin" is the sin of uubelief in rejecting Jesus 
as the Messiah. The " righteousness" is not that of 
men, but the righteousness or justification of Jesus 
from the charge upon which he was condemned to 
death. The "judgment" is not a judgment to come, 
but the unjust judgment of the court below, set aside 
and reversed by the supreme court above. All which 
will appear more fully under the "why." 

c. When? Now that we have the subject and predi- 
cate, "He will convince," our first and very important 
and inquisitive adjunct steps to the front and demands : 
When will he do this convincing? The answer is in 
the text: " When he is come," or having come he will 
convince, etc. But when will he come? "If I go not 
away, the comforter will not come unto you; but if I 
depart I will send him unto you," verse 7. Then he 
cannot come till after Jesus goes away, which places 
this "convincing" after the ascension. But what wait 
they for? "Tarry ye in the city of Jerusalem, until ye 
be endued with power from on high." (Lk. 24: 49.) 
But when may they look for that power? "But ye 
shall receive power after that the Holy Spirit is come 
upon you." (Acts 1: 8.) Then the power is con- 
nected with the coming of the Holy Spirit. And 
when shall we look for that? "But ye shall be bap- 



262 THE GOSPEL DELINEATOR AND SURVEY. 

tized with [en, iri] the Holy Spirit not many days 
hence." (Acts 1 : 5.) Now the time is approaching, 
and we are within ten days of it. The risen Jesus has 
now been with them forty days, and after this inter- 
view he is " taken up." We now step forward ten 
days to the Pentecost, or fiftieth day from the resurrec- 
tion. "And when the day ot Pentecost was fully 
come * * they were all filled with the Holy Spirit 
and began to speak with other tongues as the Spirit 
gave them utterance." (Acts 2: 1-4.) Now the Spirit 
has come, and has conferred on them the power they 
were awaiting for, and every restraint is removed, and 
every " until" taking out of the way. As he was to 
do the convincing when he came, and he came on the 
first Pentecost after the resurrection, clearly this con- 
vincing was to be done on that day, beyond all perad- 
venture; and the record ot the events of that day will 
show its fulfillment. 

d. Where f Now that the " when" is settled, the 
"where" will almost settle itself, for in the passage in 
which he tells them to wait for the Spirit and power, 
and to first commence preaching remission in his 
name, he also tells them where to wait — at Jerusalem. 
(See Luke 24: 46-49; Acts 1: 4-8, and 2: 1-4.) And 
they were waiting at Jerusalem when the Spirit came, 
and did commence then and there. 

e. With what aids? What a question, you say. As 
if the Holy Spirit needed aid in doing this convincing! 
Never mind what the Holy Spirit needs, or what he can 
do without aid. I promised to let the Savior answer 
all these questions. So listen to his answer: "But 
when the Comforter is come, whom I will send unto 
you from the Father, even the Spirit of truth, which 
proceedeth from the Father, he shall testify of [peri, 



THE GOSPEL DELINEATOR AND SURVEY. 263 

concerning] me. And ye also shall bear witness, be- 
cause ye have been with me from the beginning." 
(John 15: 26-27. Here the testimony is concerning 
Jesus, and is clearly with the aid of the apostles. "And 
ye are witnesses of these things." (Luke 24: 48.) 
And ye shall be witnesses unto me, both in Jerusalem 
and in all Judea, and in Samaria, and unto the utter- 
most part of the earth." (Acts 1: 8.) And that is 
just the order in which their testimony, as witnesses 
for Jesus, did go out. According to the Savior's own 
statement then the Spirit was to testify, and to do this 
convincing with the aid of the apostles. He was to 
testify, and they "also" were to testify. 

/. Why? This question is answered in the 9th, 
10th, and 11th verses. As there are three things of 
which he is to convince the world, so there are three 
whys in the answer. 

1st. "Of sin, because they believe not on me." 
verse 9. Here the Spirit, with the aid of the apostles, 
is to present the testimony to convince the world of the 
sin of uubelief, in rejecting Jesus as the Messiah, as 
the Spirit was to testify concerning Jesus, and the apos- 
tles were also to testify and be his witnesses. 

2d. " Of righteousness, because I go to my Father, 
and ye see me no more," verso 10. Not of men, but 
of Jesus, is this justification predicated, because /, the 
one to be justified, go away and ye see me no more. 
The concurrent testimony is to convince the world of 
the justification of Jesus from the charge on which he 
was condemed by the Jewish Sanhedrim, and before 
the bar of Pilate. Having been condemned as an im- 
poster, by the highest ecclesiastical tribunal on earth, 
and at the bar of the highest civil court condemed to 
death and executed, Jesus, after his resurrection, as- 



264 THE GOSPEL DELINEATOR AND SURVEY. 

cends to heaven, and carries an appeal from the decision 
of the court below, to the Supreme court of the Uni- 
verse. His appeal is sustained, and he stands justified 
in full from the iniquitous charge, and the justification 
placed on record in the archives of heaven, by the 
recording angel, clerk of the Supreme court of the 
Universe. But as the other witnesses, the apostles, 
cannot go into heaven to examine the record, and Jesus 
goes away, and they "see him no more," and can not, 
as original witnesses, testify to that fact, the concur- 
rent testimony of the Spirit is required; and from the 
court of heaven, the Holy Spirit is dispatched, as a 
swift-winged messenger, to bear the news to earth, and 
convince the world of his justification. 

3d. " Of judgment, because the prince of this world 
is judged," verse 11. This is not a judgment to come, 
as we sometimes hear it quoted, but a judgment that 
had been rendered. The prince of this world is judged, 
or has been judged. The appeal from the judgment of 
the court below had been sustained and the judgment 
reversed, and thus the prince of this world had been 
judged when the Spirit came down on the day of Pen- 
tecost, and brought the testimony to "convince the 
world of judgment." All this the Savior foretold to 
his apostles. 

g. How? Here we enter the disputed territory. 
Some have assumed that the Holy Spirit enters the 
hearts of sinners, and abstractly, and immediately, 
that is, independent of instrumentalities, does this tes- 
tifying and convincing ; but is this even a necessary 
inference? It is not safe to jump at conclusions. How 
then is this convincing to be done, mediately or imme- 
diately ? If a man tells you that your neighbor A had 
cut down a lot of forest trees without an ax, you might 






THE GOSPEL DELINEATOR AND SURVEY. 265 

question his veracity. But you question his knowl- 
edge, thus: Did you see him cut them down? No, sir. 
Did he tell you? He did not. Then how do you 
know? Neighbor B told me that he had cut them 
down, and never said a word about an ax, and I in- 
ferred that he did it without an ax! Now would this 
be a necessary inference? You say, no, it would not; 
for the ax being the ordinary instrument for such 
work, the inference would be that he used the ax, un- 
less it was otherwise distinctly stated. If the Savior 
had told the apostles that the Spirit would convince 
the world of sin, without telling them how it was 
to be done, would it be a necessary inference that 
he would do it abstractly? Certainly not. As lan- 
guage is the normal medium of communication be- 
tween spirit and spirit, the inference should be that 
language would be the medium used in giving the tes- 
timony to convince the world of these facts. But 
Jesus did not leave them to guess. He told them how; 
and inference is ruled out. Here we have it from his 
own lips: 

First How. "Howbeit when he, the Spirit of truth, 
is come, he will guide you [the apostles] into all 
truth," [all the truth] verse 13. 

Second How. " Whatsoever he shall hear, that 
shall he speak," verse 13. 

Third How. " And he shall show you things to 
come," verse 13. 

Fourth How. "He shall glorify me," verse 14. 

Fifth How. "For he shall receive of mine, and shall 
show it unto you." verse 14. 

Sixth How. "He shall testify of me." (15: 26.) 

Seventh How. "And ye also shall bear witness, be- 
cause ye have been with me from the beginning." 
(15: 27.) 



266 THE GOSPEL DELINEATOR AND SURVEY. 

Eighth How. He shall teach you [the apostles] all 
things, and bring all things to your remembrance, 
whatsoever I have said unto you." (14 : 26.] 

Here are eight " hows" given by the Savior himself. 
Snrely that is enough to estop the wildest imagination 
from running off into inference for the how. 

These facts and this testimony were in the future 
when Jesus made the promise to his apostles, but were 
accomplished, all and singular, on the day of Pente- 
cost. 

II. FROM STANDPOINT SUBSEQUENT TO THE FACT. 

Now turn to Acts 2: 1-42, and see the accomplish- 
ment of all the testifying and convincing, to which 
the Savior had pledged the Holy Spirit, in the language 
of our text. 

(a.) Verse 1. " And when the day of Pentecost was 
fully come, they were all with one accord [unani- 
mously] in one place." 

Here we find the apostles at the designated place, 
Jerusalem, and waiting for the Spirit and power Jesiis 
had promised. 

(b ) Verses 2-4. And they were all filled with the 
Holy Spirit." Now the Spirit has come as promised. 

(c.) Verse 4. ''And began to speak with other 
tongus, as the Spirit gave them utterance." Now they 
have received the power from on high. 

(d.) Verse 5. Jews, representative men from all 
nations, providentially assembled to witness the laying 
of the corner stone of the Church of Christ, are pres- 
ent. 

(e.) Verses 6-12. "How hear we every man in our 
own tongue, etc." Here the representatives of many 
nationalities admit that they hear their own vernacu- 
lar dialects spoken understanding^ by these illiterate 
Galileans. 






THE GOSPEL DELINEATOR AND SURVEY. 267 

(/.) Verse 13. Even skeptics witness the effects of 
the Spirit upon the speech of the apostles, but attribute 
it to the spirit of wine. 

(g.) Verses 14-31. Now the Spirit is " guiding them 
into the truth;" and they are unfolding the signifi- 
cance of prophecy of a thousand years standing, now 
made "more sure" (2 Pet. 1: 19) in its recent trium- 
phant fulfilment. 

(h.) Verse 32: "This Jesus hath God raised up, 
whereof we are all witnesses." Now they are "bear- 
ing witness" also, or concurrent with the testimony of 
the Spirit. 

(i.) Verses 38-35. "Therefore being by the right 
hand of God exalted, etc." The Spirit's testimony 
that day brought down from heaven. 

(j.) Verse 36. " Therefore let, all the house of 
Israel know assuredly that God hath made that same 
Jesus whom ye have crucified, both Lord and Christ." 
Now he has glorified Jesus, or testified to his glorifica- 
tion, as Jesus had said: "He shall glorify me." 

(k.) Verse 37. "Now when they heard this, they 
were pierced in their hearts, and said to Peter and the 
rest of the apostles, men and brethren, what shall we 
do? "Now they are convinced of the sin of rejecting 
Jesus, of his justification, and the judgment rendered 
in the court above. Righteousness and justification 
are translations of the same word in the Greek. As 
convicted sinners they now inquire what they shall do. 

\l.) Verses 38-40. "Then Peter said to them, re- 
pent, and be baptized every one of you in the name of 
Jesus Christ for the remission of sins." The Holy 
Spirit, through Peter, the whole college of apostles 
standing by and assenting, now for the first time on 
earth, makes known authoritatively, what convicted 



268 THE GOSPEL DELINEATOR AND" SURVEY. 

sinners shall do for remission of sins in the name of 
Jesus; and the oracle reads as "quoted at the head of 
this paragraph. This is in strict accordance with what 
Jesus had said to them in his commission : " And that 
repentance and remission of sins should be preached 
in his name among all nations, beginning at Jerusa- 
lem." (Luke 24: 47.) 

(m.) Verse 41. "Then they that gladly received 
his word were baptized./ Those that were convinced 
on that daj, complied with the terms of citizenship, in 
the new kingdom, in which is enjoyed the remission of 
sins in the name of Jesus. 

(n.) Verse 42. "And they continued steadfastly in 
the apostles' doctrine and fellowship, and in breaking 
of bread, and in prayers." Now they are in the en- 
joyment of the privileges and immunities of citizen- 
ship, and in the practice of Christian .duties. 

In view of these facts, well may Paul exclaim: "So 
then faith comes by hearing, and hearing by the word 
of God." (Rom. 10: 17.) 

Thus the Holy Spirit did, at Jerusalem, with the aid 
of the apostles, for reasons given, in manner described, 
on the appointed day, furnish the testimony to con- 
vince the world of sin, of righteousness, and of judg- 
ment. And in like manner he continues to convince 
those who give earnest heed to his testimony, which 
has been "written that we might believe that Jesus is 
the Christ, the sou of God, and that believing we 
might have life through his name." (John 20: 31.) 
Let us not resist the Spirit by rejecting his testimony. 
[Published in Christian Quarterly Review, October, 1882. 



THE GOSPEL DELINEATOR AND SURVEY. 269 



XXXIII. 
THE BALANCES OF CREATION. 



Delineation- — Packages Weighed. 



1— Material. Isa 40: 12, 15,17. 
2 — Immaterial. Pro v. 16: 2. 
3— Man. Job, 31: 6. Ps. 62: 9. 



4— A King. Dan. 5: 27. 

5— Grief. Job, 6: 2-3 

6— Affliction. 2 Cor. 4: 17. 



SURVEY. 

p^ATERIAL substances are placed in antithetical 
^A/ counterpoise upon human balances, and their rela- 
tive avoirdupois determined in view of barter or sale, 
and the commercial value of the commodities thus 
weighed, is estimated by the force of gravity exerted 
upon the scale beam, at a standard money value. Who 
has not heard of the "Philosophers' Scales?" But 
God's scales will transcend these by how much the fi- 
nite is excelled by infinity. 

In God's scales, material and immaterial entities are 
placed in antithetical counterpoise. We shall go to the 
Scriptures for examples, illustrations, and estimates. 

1. Material. " Who hath measured the waters in 
the hollow of his hand, and meted out heaven with a 
span, and comprehended the dust of the earth in a 
measure, and weighed the mountains in scales, and the 

hills in a balance? Behold the nations are as a drop 

of a bucket and are counted as the small dust of the 
balance; behold, he taketh up the isles as a very little 

thing All nations before him are as nothing." Isa. 

40; 12, 15, 17. 

These specimens of God's weighing completely cast 
in the shade the mightiest efforts of man, to weigh 



270 THE GOSPEL DELINEATOR AND SURVEY. 

even a portion of a mountain by piling it upon a hu- 
man platform. 

The weigh master divides up a herd of cattle to be 
driven in squads upon his platform to be weighed by 
piecemeal. But here come mountains and hills, and 
islands, trooping to the proprietor of worlds, to be 
weighed on the balances of creation, while the water 
is measured and the heavens [the atmosphere] is 
spanned. Even the nations may remain upon the 
mountains while poised in the balance, as their pres- 
ence will have no more influence than the dust on the 
balance, that the merchant would not think necessary 
to brush off. 

But perhaps you begin to say, this is all figurative 
exageration. Has God really weighed the mountains 
and measured the water, etc. ? 

That is the very thing I purpose inquiring into for 
oui edification. The chemist goes to the mountains, 
and the hills, and the water, and atmosphere, and 
brings home specimens, and subjects them to a chem- 
ical analysis in the labratory. Every specimen of rock 
from the mountains turns out to be composed of cer- 
tain elements in definite proportions by weight; show- 
ing that every portion of the mountains and solid 
substances of the earth, have been weighed by the 
Great Chemist in the balances of creation. Every spe- 
cimen of water from the mountain torrent, flowing 
river, or placid lake, is composed of definite propor- 
tions of oxygen and hydrogen by weight and measure, 
showing that the Great Chemist had weighed and 
measured the waters long ages before the chemist un- 
dertook the contract on a small scale in his laboratory. 
The specimens of atmosphere, in like manner, present 
a uniform proportion of oxygen and nitrogen, re-pro- 



THE GOSPEL DELINEATOR AND SURVEY. 271 

claiming to the intelligent chemist, that the hand of 
the Creator has been along there before him, and meted 
out heaven [the atmosphere] in its expansion and pro- 
portions. 

Light from the chemical laboratory thus reveals, in 
all material compounds, a definite law of proportion in 
each, whether in the mineral, vegetable, or animal 
kingdoms, and shows that the inspired word of God, 
in advance of chemistry, proclaimed literal and phy- 
sical facts in regard to the divine weighing and 
measuring. 

II. Immaterial. Thus far our weighing and mea- 
suring have been limited to the material. We are next 
led into the immaterial, in which more delicate bal- 
ances are required. I recognize substance in the 
material and immaterial. In other words, there are 
material substances and entities, and immaterial sub- 
stances and entities. In weighing the latter our 
material balances are of no avail. 

" All the ways of man are clear, in his own eyes; but 
the Lord weigheth the spirits." Prov. 16: 2. 

Here we encounter the fact that, while man may 
weigh his own ways,. by balances of his own construc- 
tion, yet the weighing of spirits is entirely too ethereal 
for his material scales, and must be submitted to God's 
weighing. The weight of a spirit and its estimated 
value, will not be tested by the stock scales, and the 
table of commercial currency. 

The spirits of men are evidently the entities contem- 
plated in the text, and the textual connection is 
strongly suggestive of the intimate connection between 
the ways of men and the estimated value of the spirits 
when weighed. Bat the wei^hin^ of disembodied 
spirits, or of inanimated bodies, is not the practical 



272 THE GOSPEL DELINEATOR AND SURVEY. 

work before us in this lesson. I pass on to the weigh- 
ing of man, who is composed of both body and spirit, 
or in whose material organism, the body, resides the 
immaterial organism, "the spirit of man that is in 
him." 

III. Man. With body, soul, and spirit, man steps 
upon the scales to be weighed and valued by the Lord's 
appraisal, which cognizes the activities and sufferings 
of these combined physical and spiritual entities. 

More than fifteen centuries before the Christian era, 
the patient man of Uz, when sorely tried, gave vent to 
his feelings, thus: " Let me be weighed in an even 
balance, that God may know mine integrity." Job 
31: 6. 

Here the standard accuracy of God's balance is in- 
voked, not to test the avoirdupoise of the physical 
organism of this man whose flesh is wasting away by 
persistent disease, but that his integrity might be es- 
tablished before God. Driven almost to despair by 
his sufferings, and the keen sarcasm of his "miserable 
comforters," he is willing to place his integrity upon 
God's even balance. 

The sweet singer, and King of Israel, weighs two 
classes of men thus: " Surely men of low degree are 
vanity, and men of high degree are a lie; to belaid in 
the balance they are* altogether lighter than vanity." 
Ps. 62: 9. 

The integrity of these characters is so light that they 
kick the beam with nothing but "vanity" as a weight 
in the scale. 

IV. A King. Next we shall see a king placed 
upon the scales; for God's scales will weigh kings 
just as easily as "men of low degree." The profligate 
king sits in his banqueting hall, amid the voluptuous 



THE GOSPEL DELINEATOR AND SURVEY. 273 

feasting and bacchanalian revelry of a thousand lords 
and princes, with his wives and concubines. All un- 
seen, the balances are adjusted and the king weighed. 
Quick as the lightning's flash, the unseen hand keep- 
ing tally of the weighing, is suddenly disclosed and 
writes hpon the plaster of the wall, the terrible result: 
"Thou art weighed in the balances and art found 
wanting." Daw. 5: 27. And proud Belshazzar, with 
all his pomp and splendor, and with a thousand lords 
thrown in for good measure, kicks the beam and is 
pronounced light weight, in such precipitate haste, 
that loosened joints and smiting knees, but heralded 
his dire destruction at the hands of the approaching 
foe, as kin£ and kino-dom sunk to rise no more. 

V* Grief. Next comes heart-broken sorrow to 
weigh its grief and calamity: "Oh, that my grief 
were thoroughly weighed, and my calamity laid in the 
balance together! for now it would be heavier than 
the sand of the sea." Job 6: 2-3. 

Here, in the estimation of Job, we seem to have 
heavy weight, although the counterbalance is the sand 
of the sea. But this estimation is from the standpoint 
of suffering humanity. 

VI. Affliction. Take one more weighing, and 
let the light of eternity shine npon the unseen scale. 
" For our light affliction, which is but for a moment, 
worketh for us a far more exceeding and eternal weight 
of glory." 2 Cor. 4: 17. 

Here affliction is placed in the scale as seen and felt 
by us; and glory as the weight in the scale to us unseen. 
But when, with the light of eternity shining upon it, 
we look at the unseen, our affliction seems light and 
brief, while the glory in the other scale, becomes u a 
far more exceeding and eternal weight." The seen to 



274 THE GOSPEL DELINEATOR AND SURVEY. 

us is temporal, the unseen is eternal. Let us endeavor 
to bring our Christian activities up to the full-weight 
standard. — [Published in Pacific Church JS/ews, August 
15, 1883. 



THE GOSPEL DELINEATOR AND SURVEY. 



275 



XXXIV. 
THE TABERNACLE. 



DELINEATION. 




[] • o 



Mill 

1 1 1 1 r 



SURVEY. 

"OJFTER this I will return, and will build again the 
yl tabernacle of David, which is fallen down ; and I 
will build again the ruins thereof, and I will set it up; that 
the residue of men might seek after the Lord, and all 
the Gentiles upon whom my name is called, saith the 
Lord." (Acts 15: 16-17. 

This is a prophecy from Amos 9: 11-12, here quoted 
by James as agreeing with Peter's report of the con- 
version of the Gentiles at the house of Cornelius, 
wherein he had u declared how God at the first did 
visit the Gentiles, to take out of them a people for his 
name." (Acta 15: 14.) The tabernacle of David had 
fallen down, and the reconstruction had taken place 
according to prophecy and God had taken from the 
Gentiles " a people for his name." 

The diagram represents the plan of the tabernacle 
with the location of the furniture, showing the loca- 
tion of God's luminous presence, and the steps by 



276 THE GOSPEL DELINEATOR AND SURVEY. 

which those, who " might seek after the Lord," were 
taught to draw nigh. For size, form and location of 
most of these. (See Ex. 25 :) Read also the eighth 
and ninth chapters of Hebrews. 

Paul says: "Then verily the first covenant had 
also ordinances of divine service, and a worldly sanc- 
tuary. For there was a tabernacle made, the first, 
wherein was the candlestick, and the table, and the 
shew bread, which is called the sanctuary. And after 
the second vail, the tabernacle, which is called the 
holiest of all; which had the golden censer and the 
ark of the covenant overlaid round about with gold, 
wherein was the golden pot that had manna, and 
Aaron's rod that budded and the tables of the cove- 
nant ; and over it the cherubim of glory, shadowing 
the mercy seat, * * * a figure for the time then 
present. * * * But Christ being come a high 
priest of good things to come, by a greater and more 
perfect tabernacle, not made with hands, that is to say, 
not of this building; neither by the blood of goats 
and calves, but by his own blood, he entered in once 
into the holy place, having obtained eternal redemp- 
tion for us." (Heb. 9: 1-5, 11-12.) 

These being "types," or " paterns," or " figures," 
or "shadows" of the things of the "true tabernacle," 
into the holy place of which Christ has entered, will 
help us to recognize the steps by which we are taught 
to draw nigh to God, for remission of sins in the name 
of Jesus. 

The tabernacle, located in the west part of the outer 
court, was 30 cubits long, 10 cubits wide, and 10 cubits 
high, with door or entrance facing to the east, the en- 
tire east end being open, with five pillars, represented 
by the dots in the diagram, on which was hung a cur- 



THE GOSPEL DELINEATOR AND SURVEY. 277 

tain covering the whole front, but thrown back in time 
of service, exposing to view the whole interior of the 
first apartment. The second curtain, or vail, drawn 
across the tabernacle 10 cubits from the west end, in- 
closed the sanctum sanctorum, or holy of holies, being 
10 cubits in length, breadth, and height, in which was 
placed the ark of the covenant, two and a half cubits 
long, by one and a half cubits wide and high, covered 
with the mercy seat, a lid of pure gold, of same length 
and breadth of the ark, with a cherub, or angel on 
each end, between which angels, or cherubim, was the 
luminous appearance of the presence ot God, where 
the high priest went to make atonement for the people. 

The other apartment of the tabernacle was twenty 
cubits long, and contained the lamp-stand on the south 
side; the table of the show bread, or bread of the 
presence on the north, two cubits long and one cubit 
wide, and a cubit and a half high, on which were 
placed weekly, twelve fresh loaves of bread, in two 
piles of six loaves each; and the altar of incense at 
the extreme west end in front of the vail. In this 
apartment, the common priests performed their daily 
service. 

To the extreme east,. see diagram, was the altar of 
sacrifice, five cubits square, and three cubits high, 
covered with a brazen grate, on which the sacrifices 
were consumed by fire. Between this and the taber- 
nacle, just in front of the door, was placed the laver, 
supposed to be about two and a half cubits in diame- 
ter, containing water in which priests were washed all 
over, upon their consecration to the office, and at 
which also they ever after washed their hands before 
entering the tabernacle. 

The outer court, for which we have not room in the 

19 



278 THE GOSPEL DELINEATOR AND SURVEY. 

diagram, was one hundred cubits long, and fifty cubits 
wide, and represents the world; first the Jewish world 
out of which God took the apostles and gave them to 
his Son (Jno. 17: 6), and afterward the Gentile 
world, whom God visited "to take out of them a peo- 
ple for his name." (Acts 15: 14.) 

Now notice that God's presence is in the most holy 
place at the extreme west, while the people who have 
sinned and seek forgiveness, are far from God, and 
commence at the extreme east, at the altar of sacrifice. 
All this is significant, and all the intervening steps are 
significant, and have an antitypical significance in the 
new institution, " the true tabernacle which the Lord 
pitched and not man." 

With the types before us, we now go to "the be- 
ginning" of the new institution, as Peter calls it (Acts 
11: 15), and see if the Holy Spirit, guiding the twelve 
architects, on the day of Tentecost, arranged the steps 
of approach in the new tabernacle, in the order of the 
types. 

Convicted of sin, the Jew brought the lamb to the 
altar, in the outer court, confessing, and repenting of 
his sin, lays his hands on the head of the lamb, kills 
it, and the priest presents the offering. In the anti- 
type, the sinner, convicted of sin in rejecting the 
Messiah, and now convinced that God has made that 
same Jesus both Lord and Christ, accepts Jesus as the 
lamb of God, confesses him, repents and determines 
to change his conduct, and trust in Christ Thus far 
we are at the altar of sacrifice, have accepted the great 
sacrifice, and resolved to give our own bodies, not to 
be burned, but to be presented as a "living sacrifice." 
As the common priests were typical of Christians, we 
must follow them in the types through the steps ante- 



THE GOSPEL DELINEATOR AND SURVEY. 279 

cedent to their entering in, and performing divine ser- 
vice. The next step is at the laver, just outside the 
door, where the candidate is washed all over, clothed 
in priestly robes, and anointed with the holy oil, which 
completes his sanctification, or consecration to the ser- 
vice. He is now entitled to walk into the sanctuary 
(there being no steps between those pillars), and par- 
ticipate in all the service indicated by the articles of 
furniture in that apartment. In the antitype, the laver 
can find its significance only in baptism, that being the 
only institution hi which water is used. Here the sin- 
ner having believed, and confessed Christ, and re- 
pented, is baptized, and robed, " put on Christ" (Gal. 
3: 27). and anointed, "because ye are sons God hath 
sent forth the spirit of his Son into your hearts, cry- 
ing, Abba, Father." (Gal. 4 : 6.) Now the sinner is 
fairly initiated, and entitled to enter upon the practice, 
and into the enjoyment of Christian duties and Church 
privileges. 

Now turn to Acts 2: 14-41, and you find that the 
steps in drawing near to God, in the new tabernacle 
were arranged in the same order as indicated in the 
outer court furniture, until the three thousand were 
made disciples and added. First, they were called 
upon to hear the testimony upon which they were con- 
victed of sin in rejecting Jesus as the Christ. Then 
they were informed that the lamb was already pro- 
vided, and slain, and the great high priest was ready 
to officiate for them; "That God hath made that same 
Jesus whom ye have crucified, both Lord and Christ." 
Believing this they inquire what to do, and the answer 
carries them from the altar, through all the steps to the 
door of the tabernacle, " repent and be baptized every 
one of you in the name of Jesus Christ for the remis- 



280 THE GOSPEL DELINEATOR AND SURVEY. 

sion of sins." (Acts 2: 38.) Ilere, belief follows the 
hearing of testimony, conviction of sin follows the be- 
lief, repentance follows the conviction, and carries 
them right on from the altar of sacrifice to the laver, 
and they are commanded to be baptized. * 4 Then they 
that gladly received his word were baptized, and the 
same day there were added to them about three thou- 
sand souls." (2: 41.) Any one can see that these 
steps are all outside and initiatory, and antecedent to 
the enjoyment of Church privileges and blessings, as 
no priest in the type, could pass into the tabernacle who 
had not taken all these steps. They that gladly re- 
ceived his word were baptized, and his word was the 
word of the Holy Spirit. Then those that gladly re- 
ceive the word of the Holy Spirit, will be baptized, 
and such are " led by the Spirit of God," and Paul 
says: "They are the Sons of God." (Rom. 8: 14.) 

That those who were baptized, were then admitted 
to Christian fellowship and all the Christian duties and 
privileges we learn from the next verse. "And they 
continued steadfastly in the apostles' doctrine and fel- 
lowship and the breaking of bread, and in prayers." 
(2: 42.) These are all Christian duties, to which all 
are entitled who have come through the introductory 
steps, indicated by the furniture in the outer court. 
All Christian duties are recurring duties, in which fhey 
continue steadfastly. Then if baptism were a Christian 
duty, and a person could become a Christian without 
baptism, and then be baptized because he was a Chris- 
tian, it would be necessary to find out from the " apos- 
tles' doctrine," how often he must be baptized in order 
to be steadfast in that duty. But it is not mentioned 
among the things to be continued, but those baptized 
were admitted to these practical duties. 



THE GOSPEL DELINEATOR AND SURVEY. 281 

Now look at the diagram and see if the Christian 
activities to which the baptized believers are admitted 
includes all indicated oy the furniture in the sanctuary. 
(42d verse.) "And they continued steadfastly in." 1. 
"The apostles' doctrine." The doctrine or teaching 
is typified in the lamp-stand, on the south side, and on 
which were seven golden lamps. These were trimmed 
and kept burning by the priests, and shined out into 
the outer court. S6* the Christian should keep the 
word of God as taught by the inspired apostles, shin- 
ing brightly, and let the light shine out into the world. 
2. The "fellowship." No one visible article of furni- 
ture in the tabernacle represents that. Fellowship, is 
partnership, and the partnership contributions of the 
whole congregation, supplied the treasury from which 
was furnished the bread, the oil for the lamps, the 
costly incense, and the support of the priests who 
waited upon the service. So the fellowship was fitly 
represented by all the furniture, and the service. 3. 
" Breaking of bread." This has its type in the table 
of show bread. Twelve loaves, corresponding to the 
twelve tribes, reduced to one loaf in the one body, of 
which the many members of the one body partake. 4. 
"And in Prayers." The prayers are represented at 
the altar of incense, located in front of the vail, and 
nearest the mercy seat, ot all the furniture of the 
sanctuary. The location indicates the sacredness of 
prayer in the Christian institution, and shows that in 
prayer the Christian draws nearer to God, where 
Christ our mercy seat is, than in any other part of the 
worship. The order of steps in drawing near to God 
in the types, is thus seen to be maintained with fidelity, 
by the inspired apostles in presenting the plan of the 
new tabernacle. 



282 THE GOSPEL DELINEATOR AND SURVEY. 

Now return to our text, and notice, that while none 
but Jews could draw near to God in the old taber- 
nacle; the new one is so modified, "that the residue 
of men might seek after the Lord, and all the Gentiles 
upon whom my name is called." The "residue of 
men" or rest of mankind, would include all Gentiles, 
but the restriction, "upon whom my name is called," 
limits the privilege of "seeking after the Lord," in 
the new tabernacle, to those of them, who are made 
eligible by having the name of the Lord called upon 
them. The name of the Lord is called upon them in 
baptism. So with the first Gentile converts. Peter 
taught them that Jesus Christ is "Lord of all;" and 
that those who believe, shall receive remission of sins 
"through his name;" "and he commanded them to 
be baptized in the name of the Lord." (See Acts 
10: 36, 48, 48.) This case of first Gentile conversion 
is reported by Peter to the council of apostles and 
elders at Jerusalem, and by them recognized as : " How 
God at the first did visit the Gentiles to take out of 
them a people for his name." That how of God's plan 
settled the question under discussion. There were 
some who maintained that circumcision must be re- 
quired of the Gentiles to render them eligible to the 
new salvation and worship, as it was essential to their 
approach in the old tabernacle. But God's how as re- 
ported by Peter in his practice, and James' confirma- 
tion of the same, by applying the prophecy in our text, 
carried the decision of the council, that circumcision 
was not required of the Gentiles, but that all believers 
"upon whom the name of the Lord was called," were 
entitled to come in and " might seek after the Lord," 
in the new tabernacle, which the Lord pitched. 

Recognizing these prerequisites to drawing near, 



THE GOSPEL DELINEATOR AND SURVEY. 283 

Paul exhorts the Hebrew Christians: "Let us draw 
near with a true heart in full assurance of faith, hav- 
ing our hearts sprinkled from an evil conscience, and 
oar bodies washed with pure water." (Heb. 10 : 22.) 

Having now seen that type answers to antitype, as 
the image in the mirror answers to the face before it, 
are we at liberty to change the order of these steps? 

a. Suppose I remove the table from the sanctuary ? 
and place it between the laver and the altar of sacri- 
fice in the outer court. You correctly say it would be 
a derangement of the order. Bat while the types are 
in that order, we strike off a proof sheet. And it reads 
that the unbaptized are invited to the Lord's supper. 

6. Remove it a little farther, and place it beyond 
the altar of sacrifice; and your proof sheet will read 
that you are inviting unbelievers to the Lord's table. 
Better return it where the Lord put it. 

c. Remove the altar of incense and place it be- 
tween the laver and altar of sacrifice in the outer 
court, and your proof sheet charges you with lowering 
the dignity and sacredness of prayer by carrying it out 
into the world, and teaching the unbaptized that they 
can draw near to the mercy seat acceptably while in 
disobedience. 

d. Remove it still further and place it beyond the 
altar of sacrifice; and your proof sheet charges you 
with profaning the sacredness of prayer, by inviting 
unbelievers to the altar of prayer. Then put it back 
in its appointed place. 

e. Remove the laver from its position, and bring it 
inside the sanctuary, and strike off a proof sheet. Do 
you like its reading ? It says you are trying to make 
Christians first, and baptize them afterwards. One ob- 
jection to that change is that the laver could not be 






284 THE GOSPEL DELINEATOR AND SURVEY. 

removed inside without taking away at least one of 
the pillars. Another objection is that the Lord told 
Moses to place it outside and between the door and the 
altar of incense. 

/. Remove it in the other direction and place it be- 
yond the altar of sacrifice, and a proof sheet taken 
while in that position, will read that you are baptiz- 
ing persons without faith and repentance, even infants 
who are not capable of believing. And as without 
faith it is impossible to please God, it is safe to con- 
clude that neither infants nor unbelievers can render 
an obedience in baptism that is pleasing to God. Re- 
turn it to its place. 

Then it will be safe to let the types remain as the 
Lord placed them by the hand of Moses; and rest sat- 
isfied with the order of the corresponding steps in the 
New Institution, the true tabernacle which the Lord 
pitched, and not man. 



THE GOSPEL DELINEATOR AND SURVEY. 



285 



XXXV. 

SCRIPTURAL FORMS. 



DELINEATION. 



I. Forms. 

1— The Truth. 

Rom. 2 : 20. | 



2 — Knowledge. 
Rom. 2 : 20. j 

3 — Doctrine. 

Rom. 6:17. 

4 — Sound Words.; 
2 Tim. 1:13. 

5 — Godliness. 
2 Tim. 3 : 5. 



II. Stand Points. 




SURVEY. 

SCIENCE and Christianity present us with various 
forms whether material, immaterial, or logicaL 
All entities assume some form, in space or in our 
minds. Nature develops many forms in the great ma- 
chine shop of the universe. Developing forms in the 
kingdom of nature are seen in endless variety, yet in 
harmonious uniformity. Animal life is done up in 
myriads of forms, in harmony with the laws of the an- 
imal kingdom. And even the mineral kingdom devel- 
ops its varied forms in harmony with the laws of 
aggregation and crystalization. 



286 THE GOSPEL DELINEATOR AND SURVEY. 

In the realm of mind we have forms of thought. 
Ideas flitting through the mind in panoramic vision, 
take on the varied forms of imaginary reality. 

With this introduction to forms in general, we are 
prepared to see the Scriptural forms floating into shape 
before our mental vision. The things waiting to be 
photographed into visible or mental forms, in this pic- 
ture, are these: 1. The Truth. 2. Knowledge. 
3. Doctrine. 4. Sound Words. 5. Godliness. 

1. The Truth. Facts and truths concerning Jesus 
the Christ, and the law of God, cluster around an en- 
tity, and crystalize into a form, the conception of 
which, in sacred nomenclature, is,called "the truth;" 
and those who posess it are said to have "the form of 
the truth." Rom. 2: 20. 

2. Knowledge. When the truth is received, under- 
stood, known, it assumes the form of knowledge, and 
is appropriately and Scripturally called "The form of 
knowledge." Rom. 2: 20. 

3. Doctrine. When this knowledge is taught to 
others it becomes teaching or "doctrine," for doctrine 
means teaching. In that form it appropriately re- 
ceives the Scriptural appellation: " Form of doctrine." 
Rom. 6: 17. 

4. Sound Words. Teaching this doctrine, or com- 
municating this knowledge, necessitated the use of 
some form of words. And, as the apostles spoke in 
the words which the Ilolly Spirit taught, (1 Cor. 2: 13,) 
they present the form of doctrine in "a form of sound 
words," and we hear the apostle instructing one of his 
pupils, thus: " Hold fast the form of sound words 
which thou hast heard of me." 2 Tim. 1: 13. 

5. Godliness. The truth and knowledge taught in 
the form of sound words, received, obeyed and 



THE GOSPEL DELINEATOR AND SURVEY. 287 

practiced, becomes practical godliness, or assumes the 
form of godliness. The activities of Christianity, in 
obeying God's. teaching, and imitating the example of 
Him " who went about doing good," will superinduce 
that state of being like God, expressed by the term 
"godliness/' and having assumed this form, may very 
appropriately be termed, u the form of godliness.'* 
Paul speaks of some pseudo Christians, as " having a 
form of godliness." 2 Tim. 3: 5. From this we see 
that the obedience, and the activities, have their appro- 
priate forms, and that it is possible tor persons to have 
"a form" not " the form," while remaining oblivious 
to its power. They may call it " a mere form," which 
would be a useless or powerless form, thus robbing it 
of all significant potency. 

We see then that the truth known becomes knowledge, 
and taught becomes doctrine, and is conveyed in sound 
words, and obeyed and practiced in the form of godli- 
ness. 

What particular feature or form of practice, these 
"lovers of pleasure more than lovers of God," that 
Paul said would come •* in the last days," would hold 
as a form without power, or a mere form, the apos- 
tle doesnot designate. But amongallthe forms of Chris- 
tianity, there is perhaps none more significantly sub- 
jected to this crucial test, in these last days, than that 
of baptism. Some do call that act of obedience, " a 
mere form," or a " non essential," and yet practice it. 

As this lesson is on forms, I next inquire into the 
form of baptism, for it has a form. And whether a 
mere form or not, it is a legal form prescribed by the 
law giver of the new kingdom, for those who would 
become citizens. 

You recognize a physical object by its form. And 



288 THE GOSPEL DELINEATOR AND SURVEY. 

you are not sure you know it till you bave seen it from 
different standpoints. So we will place the object un- 
der examination, baptism, in the center of a circle, as 
in the Delineation, and examine it from the different 
standpoints. As baptism is an action, we shall know 
its form, when we have ascertained what the action is. 

Stand Points. 1. Mat. 28: 19. " Go ye therefore 
and teach all nations, baptizing them into the name of 
the Father, and of the Son, and of the Holy Spirit." 
Here we learn that baptizing is an act to be performed 
by those discipling the people. But, unless we know 
the meaning of the word, we have not learned what 
the act is. 

2. Mark 16: 16, "He that believeth and is baptized 
shall be saved." Here we learn that it is an act, to be 
submitted toby those who believe the gospel, but what 
that act is, is left for further inquiry. 

8. Acts 2: 38. " Repent and be baptized every one 
of you in the name of Jesus Christ for the remission of 
sins." Again we learn that it is an act, to be submitted 
to by penitent believers, for remission of sins, but the 
act is not yet defined. 

4. Eph. 4: 5. " One Lord, one faith, one baptism." 
It there is one baptism to be practiced in the church, 
and baptism is an act, then there is one act, whatever 
that may be, and it will exclude all other acts for that 
purpose. 

5. Acts 8: 36. " And the eunuch said, see here is 
water; what doth hinder me to be baptized?" From 
this standpoint we ]earn that water is the element, 
whatever the act. 

6. Acts 8: 38. "And they went down both into the 
water, both Philip and the eunuch; and he baptized 
him." From this standpoint we learn, not only that 



THE GOSPEL DELINEATOR AND SURVEY. 289 

water is the element, but that the act requires both to go 
down into the water, in which the baptism is performed. 

7. Rom. 6: 4. u Therefore we are buried with him 
by baptism into death." Here we learn that baptism 
is a burial, and can now understand why the act re 
quires Philip to go down into he water, in order to 
bury the eunuch in baptism. 

8. Col. 2: 12. "Buried with him in baptism, 
wherein also ye are risen with him," From this 
standpoint we learn that the form, or act of baptism, 
not only buries the subject, but raises him again. 

9. Rom. 6: 5. "■ For if we have been planted to- 
gether in the likeness of his death, we shall be also in 
the likeness of his resurrection," In the previous 
verse, the apostle had said they were buried by bap- 
tism, and here he uses the figure of planting and com- 
ing up, of seed of vines, with that of a stalk, that they 
may grow up together. 

10. Rom. 6: 17. " But you have obeyed from the 
heart that form of doctrine which was delivered you." 
The " form" they had obeyed, is in the fourth verse 
called a burial. So we have now found the "form,' 
and it is here called a " form" which they had obeyed, 
and that form was a burial in oaptism. So the " form" 
of baptism is an act, and that act is a burial. But the 
apostle does not call it a " mere form," but a form in 
the obedience of which, they were freed from sin. 

11. Heb. 10: 22. " Let us draw near with a true 
heart in full assurance of faith, having our hearts 
sprinkled from an evil conscience, and our bodies 
washed with pure water." Here the sprinkling is of 
the heart, and can have no reference to baptism. But 
bodies washed, is admitted to refer to baptism, and here 
given as one of the conditions antecedent to drawing 
near. 



290 THE GOSPEL DELINEATOR AND SURVEY. 

12. John 3. 5. " Except a man be born of water 
and oi the Spirit he cannot enter into the kingdom of 
God." Creeds and commentaries generally, apply 
this "born of water," to baptism. For a man to be 
born of water, he must be in the water and come out 
of the water. 

From these stand points we learn that the form of 
baptism is an action, active on the part of the adminis- 
trator, and passive on the part of the subject, that 
water is the element, that the act leads the parties into 
the water, and buries the subject and raises him again, 
thus by faith pointing with significant potency to the 
burial and resurrection of Christ to whom the penitent 
believer with unreserved loyalty, yields the "obedience 
of faith, — for His name. 



THE GOSPEL DELINEATOR AND SURVEY. 291 



XXXVI. 
TRUE DEVELOPMENT— MILK OF THE WORD. 



DELINEATION. 



1. — Physical Nature. 
2. — Intellectual 
3. — Social. 



4.— Moral. 

5. — Devotional. 

6. — Word Pictures. 



SURVEY. 

" C ZT^ new k° rn DaDes desire the sincere milk of the' 
/T word, that ye may grow thereby." (1 Pet. 2: 2.) 
Possibilities of development, and means of growth, 
are clearly implied in this text, to which our attention 
is now invited. The subject of this development is 
man, and I use the term man in its generic sense to 
include the race — men, women and children — but espe- 
cially the children. The term development will be 
used, not in the Darwinian sense of evolving a man 
from a monkey, or moneron, but as developing man- 
hood from childhood, maturity from infancy. For the 
healthy development of a new born babe in Christ, 
into a full grown man or woman in Christ, a perfect 
Christian, the pabulum prescribed in the text, is " the 
sincere milk of the word," pure, unadulterated, undi- 
luted, by humanisms. 

Development is education, and true education im- 
plies the harmonious development of the whole being. 
Instruction and education are not identical, but in 
their action are antipodal, the former acting ab extra, 
the latter ab intra. To instruct is to build in. To edu- 
cate is to lead or bring out. But we build in, in order 
to bring out; we instruct in order to educate, instruc- 



292 THE GOSPEL DELINEATOR AND SURVEY. 

tion being the means, and education the end, to be 
accomplished. 

From an educational standpoint, man is sometimes 
regarded as a two fold being, having body and mind, 
involving physical and intellectual education. From 
a religious point, he is sometimes regarded as a three- 
fold being, with body, soul and spirit, all which are 
significantly presented to the service of the Lord. But 
I purpose considering him as a five-fold being, or as 
having five natures to be educated, or developed, and 
in the following order; 1. The physical nature. 2. 
The intellectual nature. 3. The social nature. 4. The 
moral nature. 5. The devotional or religious nature. 

These are properly called natures, from natus, born, 
and being native, or born with the child, are developed 
by the appropriate training. Education is not a crea- 
tion. Its province is not to create one of these na- 
tures, but to reach them in their feeble nativity and 
strengthen them, and bring them out in beautiful har- 
mony. 

1. The Physical Nature. The new born babe is in- 
troduced into the family with a physical organism, a 
body, demanding primary attention; and for awhile 
exclusive attention. If those other natures are born 
with it, they will call for attention after a while, but 
not now. Among the urgent demands of this incipi- 
ent development, are the breath of life, the bread of 
life, and the activities of life, in appropriate exercise, 
priate exercise. 

a. The lungs are imperious in the demand for plenty 
of pure air to breathe, for if the child breathes not, it 
eats not, neither does it live. 

b. Along with the necessity, God has implanted the 
desire for food, and wisely too, a desire for the ap- 



THE GOSPEL DELINEATOR AND SURVEY. 293 

propriate food, the mother's milk, the pabulum adapted 
by nature to its digestion. The solid food of the fam- 
ily it desires not, neither can it digest. But through 
exercise the digestive organs are strengthened and ac- 
quire the ability to appropriate and assimilate the 
stronger diets of adults. Then food is required in 
small quantities, and at short intervals, no oftener and 
no more at a time than can be digested. The attempt 
to feed the children but once a week, gorging them 
with enough at once to last them a week, will most 
assuredly result in failure in the anticipated growth, 
and possibly stir up an incipient rebellion in the region 
of the stomach. 

c. Exercise of the muscular system is essential to 
healthy development, aud the God of nature has wisely 
implanted in the child a desire for the exercise and ac- 
tivities of limbs and muscles adapted to the promotion 
of the desired object. To be convinced of this, you 
have but to look at the healthy infant, lying upon its 
back, in loose robes, or in a state of nudity, with ele- 
vated feet and hands flying in every direction, as if 
engaged in a fantastic game of juvenile gymnastics, or 
infantile calisthenics. 

2. The Intellectual Nature. Anxious mothers have 
spent weary hours watching for incipient signs of in- 
tellect in the child, to be assured that the child will 
not be an idiot. But the little manifestations come at 
length, and then the intellectual training commences 
by degrees. Here again the growth is gradual, and 
the intellectual food, like the physical, must be served 
in small quantitis, and such only as can be digested. 
But as the digestive organs acquire strength by exer- 
cise, the quantity and quality can be gradually in- 
creased. 
20 



294 THE GOSPEL DELINEATOR AND SURVEY. 

When the boy first goes to school, he is not sent to 
the blackboard to demonstrate a proposition in Geome- 
try. But by a persistent course of training in mental 
arithmetic, with progressive problems, from the most 
simple to the more complex, his mind grows stronger 
and more vigorous, till after a while he can grasp and 
hold as in a vise, the most complex problem, while he 
analyzes and examines its parts, and puts them to- 
gether again, and announces the result upon the condi- 
tions of the problem. 

At this point may also apply the illustration of set- 
ting the table but once a week. It would be worse 
than useless to attempt to cram into the head of a child 
enough at one lesson to last a week; the intellectual 
digestion would break down under the load. 

3. The Social Nature. Man is a social being, and to 
some extent gregarious. The social nature is suscep- 
tible of cultivation. The sociabilities, the courtesies 
of life, the manners of refined society, are the result 
of training. And this also commences in the family, 
and extends to society. The child that has never been 
in polite society, may be taught the civilities and usages, 
but will be awkward, nevertheless, if it has not been 
trained and practiced in them. 

4, The Moral Nature, Morality has reference to 
the rules of right and wrong. But a series of lectures 
on morality, weekly or monthly, will not educate the 
moral nature. That process may enlighten, but not 
educate or develop. It will require training, persist- 
ent, constant, daily training. Instruction may teach 
them what is right, but training requires them to walk 
in the right, and avoid the wrong way, day by day and 
continually, until it becomes second nature, and veri- 
fies the saying of the wise man : " Train up a child in 



THE GOSPEL DELINEATOR AND SURVEY. 295 

the way he should go, and when he is old he will not 
depart from it." 

5. The Devotional Nature. That man has a devo- 
tional or religious nature will here be taken tor 
granted, not discussed. But its development in har- 
mony with the other natures is what concerns us here. 
The family, the school, the Sunday-school, the church, 
society, all exert an influence along this line. But 
towering above all these influences, is that of the 
mother. Reaching out for some object or being, 
above us and stronger, upon which we may take hold 
and rely, and trust with confiding faith, the devotional 
nature is ever looking up and is therefore elevating. 

The child learns to confide in its mother as a supe- 
rior being, who loves it, and is able and willing to 
take care of it and provide for its wants, and whom it 
cau trust in all dangers and under all possible circum- 
stances. Here the first dawnings of the devotional 
nature are manifested and called into activity, and the 
tendrils of the little heart cluster around and take 
hold on one single object, and that object is expressed 
by that endearing term, mother. 

But gradually guiding these tendrils, the mother 
trains them to extend their grasp and entwine around 
another, who co-operates with her in furnishing for it 
all the nice delicacies of food and drink, and providing 
the rich, comfortable clothing, and ministering to its 
wants, and the father becomes to it an object of devo- 
tion. 

A sister, like a ministering angel, daily caring for 
its litle wants and pleasures, perhaps becomes the next 
object around which its little tendrils of affection are 
entwined. Thus, one by one, are additional objects 
above it, included in its affectionate grasp, and it seems 
borne upon the arms of love. 



296 THE GOSPEL DELINEATOR AND SURVEY. 

Still higher upon the trellis work, are those little 
tendrils trained by the delicate hand of the mother, as 
she teaches the child of one still greater and more 
powerful than its father, who cares for it, and who 
furnishes the seed, and soil, and water, and warm sun- 
shine, by means of which its father has been able to 
raise all the grain, and vegetables, and fruit, from 
which all its little delicacies have been supplied, and 
who is the author and giver of every good and perfect 
gift. The devotional nature has been thus trained 
upward, like a vine reaching to heaven, till the ten- 
drils, now above the skies, take hold upon God who 
sits upon the circle of the heavens and provides for 
the wants of his creatures. The heart now glowing 
with gratitude to one so great and powerful, and yet 
so good and kind, is in condition to receive Impres- 
sions of him through whom we may draw near to that 
God whose throne seems to be so far away. 

6. Word Pictures. The mother, beyond all others, 
can teach the child by word pictures. A sketch of a 
few of these, in brief outline specimens, must suffice 
for our present purpose. 

a. The mother draws one of those beautiful inimit- 
able word pictures, in which the tongue excels the 
pencil aud brush, for execution, and the tender heart 
excels the canvas for reception. The scene is laid in 
Palestine, on a beautiful clear night, when the stars 
are beaming in sparkling splendor, like the eyes of 
heaven looking down in smiles upon the earth below. 
Calm and serene are the surroundings of the lovely 
pasture in which the sheep lie down satiated, while 
their guardian shepherds linger near to protect from 
possible danger. Conversing upon the pure atmos- 
phere, and the star-lit sky, the same heavens into 



THE GOSPEL DELINEATOR AND SURVEY. 297 

which the poet laureate of Israel, the Psalmist king, 
when a boy, had gazed, from those same plains of 
Bethlehem, more than a thousand years before; and 
gathering new inspiration from their surroundings and 
associations, the stillness of the atmosphere is broken 
by their soft, murmuring voices, as in subdued tones 
they commence chanting that memorable and appro- 
priate Psalm of Bethlehem's Bard: "The heavens 
declare the glory of the Lord, and the firmament show- 
eth his handy work." All at once the appreciating 
heavens glow with additional splendor, and the dulcet 
tones of their incipient song are supplemented by a 
reinforcement of heavenly choristers. " And, lo, the 
angel of the Lord came upon them, and the glory of 
the Lord shone round about them." The heavenly 
messenger informs them of the birth of a remarkable 
child in Bethlehem, and says : "Ye shall find the babe 
wrapped in swaddling clothes lying in a manger." The 
interest of the scene is heightened by the sudden ap- 
pearance of a multitude of the heavenly host singing- 
loud anthems of praise. To complete the picture on 
Bethlehem's plains, the shepherds did not even wait 
till morning to go and see the babe, but went imme- 
diately to Bethlehem, and in great haste found and saw 
that babe. 

The picture, ornamented and beautified, captivates 
the children, and they want to see that beautiful babe. 
All children love babies, and if there is a new baby in 
the neighborhood they want to go and see it. The 
mother promises to go and take them, in word picture, 
to see that babe, for which visit they anxiously wait 
till next lesson. 

b. The promised picture developes a scene in Beth- 
lehem, in which the central figure of deep interest is 



298 THE GOSPEL DELINEATOR AND SURVEY. 

that beautiful babe, a babe of promise, born to be king, 
and yet presented under such strange circumstances, 
and in the midst of such incongruous surroundings. 
ISTo richly ornamented cradle, or costly silks and satins, 
compose the princely paraphernalia of the regal natal 
outfit. But there, in the presence of Mary and Joseph, 
they find " the babe lying in a manger." The babe 
finds a place in the hearts of the children. 

c. Another picture will present a child at home 
with its parents, in the presence of a company of wise 
men from the far away eastern country, who have come 
a thousand miles to see the babe, and make it some 
rich presents, the original Christmas presents. When, 
with its ornamental drapery, this picture has charmed 
the hearts of the children, they are informed that this 
babe is the same that they saw in the last picture, 
though not in the same unique companionship. 

d. A boy twelve years old, in the midst of the 
learned doctors, in the temple at Jerusalem, asking 
and answering difficult questions, and returning with 
his mother, setting an example of obedience to his 
parents, will furnish for another picture a fine group. 
Though the questions and answers may not be repre- 
sented by the brush in an ordinary painting, they can 
be thrown into the word picture, and the wonderful 
intelligence of that boy will increase the admiration of 
the children when they learn that this is the babe with 
whom they had become familiar in former pictures, 
and whom they had learned to love. 

e. Another fine picture will interest them in which 
a little ship on the sea of Galilee is represented as 
driven by the storm, and riding upon the raging bil- 
lows, tempest-tossed, and perilous shipwreck staring 
them in the face. In despair, the terror-stricken sail- 



THE GOSPEL DELINEATOR AND SURVEY. 299 

ors wake a sleeping passenger, who steps upon the 
rolling deck, and as one born to rule the storm, com- 
mands the winds and the waves to be still, and they 
obey him at once, and all is calm, the disturbed equi- 
librium of gravitation in the waves, yielding to an im- 
mediate adjustment, in contravention of the laws of 
undulatory oscillation, at the command of the master. 

The assurance that the babe in the manger, the 
child with the wise men. and the boy with the doctors, 
stands before them in this picture, strengthens the 
tendrils of their little hearts, that have already taken 
hold of the personage in these pictures. But the 
transition since the last picture is so great. What has 
transpired? This natural and child-like inquiry calls 
for another picture of an antecedent event. 

/. A vast crowd on the banks of the river Jordan 
comes into the picture, with a man by the stream who 
has been teaching and baptizing the people, upon 
whom all eyes are gazing, when a young man from a 
distant province, an apparent stranger there, steps for- 
ward to be baptized, and with the administrator, he 
walks into the stream and is buried beneath its waters. 
When he comes up out of the water the opening 
heavens reveal, in dove-like form, the Spirit of God 
descending upon him; and "a voice from heaven, say- 
saying, this is my beloved Son in whom I am well 
pleased." He is thus announced to be th e Son of God, 
and sanctified, set apart to his divine ministry and 
mission on the earth. 

And this, the same personage as in the other pic- 
tures, takes deeper hold upon the affections, and is 
recognized as Jesus the Christ the Son of God. 

g. A crowd of friends and enemies assembled 
around the grave of Lazarus, presents us another 



300 THE GOSPEL DELINEATOR AND SURVEY. 

striking picture ; with Jesus weeping, standing before 
the now opened grave and calling the dead to life. 

Pictures present themselves almost daily in the say- 
ings and doings of Christ for some three years and a 
half, for which we have not space. 

h. Scenes connected with the crucifixion will furn- 
ish material for a picture that will try the hearts. 
The one they have learned to love through all these 
pictured scenes, now nailed to the rugged cross, bleed- 
ing and dying in agony, the darkened heavens, the 
quaking earth, the rending rocks, with all the attend- 
ant miraculous phenomena, will make an impression 
upon their hearts never to be effaced. 

i. Omitting many others we take the last picture, 
as he ascends from Mt. Olivet, and we gaze upon his 
ascending form till it finally vanishes out of sight, 
bearing with him the affections of the children that 
have followed him so eagerly through all these Word 
Pictures. 

Final Illustration. That vine that climbed the oak, 
the monarch of the forest, twined its tendrils around 
twigs and limbs in that grand old coronal, by which 
it was lifted up and supported in the sunshine of 
heaven, has been rifted by the storm aud lies prostrate 
upon the ground, utterly powerless to reascend, or 
even stand alone. How can that union and former 
position be restored? We will suppose that the oak, in 
wonderful condescension, bends down and lies by the 
side of the prostrate vine that had been reaching out 
its tendrils and taking hold on grass and weeds, and 
shrubs, that could not lift it up. Changing the objects 
of their affection, these tendrils are now transferred to 
the twigs and limbs, and sproutlets of the oak until 
the union is strong and confiding, when the oak once 



THE GOSPEL DELINEATOR AND SURVEY. 301 

more assumes its erect position, in its ascent, carrying 
with it the confiding vine to its former position of 
union and companionship with the oak. 

Application. Man, like that vine, had brokeu away 
from his relation and companionship with God, and 
lay powerless and prostrate with no human arm able 
to save. God in the person of his son, "God with us, JJ 
in great condescension comes down, and lies even in 
the grave, remaining on earth long enough to gather 
the affections of men and unite the tendrils of human 
hearts to his, and returns to heaven, whither he will 
lilt up and elevate into divine favor, all whose hearts 
have taken hold on him with trust sufficient to enable 
them to follow him. 



302 THE GOSPEL DELINEATOR AND SURVEY. 



XXX VIE 
GOD'S DRAWING, 

DELINEATION. 



1 — Power classified 
2 — Adequate. 
3 — The medium. 



4 — How drawn. 

5 — Faculties addressed. 

6 — Motives presented. 



SURVEY. 

u T^O man can come to me, except the Father who 
1/ hath sent me draw him." (John 6: 44.) 

Looking through the hazy atmosphere of modern 
mystic theology, and seeing in this popular text noth- 
ing but a mysterious abstract drawing of God, by a 
direct impact of the Holy Spirit upon the sinner's 
heart, men naturally, conclude that it is useless to take 
any step towards coming to God, until they have felt 
that supernatural drawing. Under this blinding delu- 
sion, hundreds are deterred from coming to God, 
waiting for that mysterious something which to them, 
never comes, till finally they land in open infidelity, or 
die in despair. 

It is a matter of vast importance to know how to 
come to God, and how men are drawn. But if the fog 
is so dense that we cannot read the guide boards, we 
may grope in uncertainty, and arrive at the wrong des- 
tination. Let us then come out of the fog, and with 
our common sense, learn the way in the light of God's 
word, with full purpose of heart to walk therein. 

I. Motive Power. If men are drawn, or anything 
is moved, some power is requisite to produce that mo- 
tion. Common sense says yes. And the Scriptures 



THE GOSPEL DELINEATOR AND SURVEY. eS03 

do not contradict the statement. Power may act upon 
and move matter or spirit. Material, or spiritual sub- 
stances, may become the objects moved or drawn by 
power. When power acts upon matter, it is known as 
physical power. Acting upon spirit it is called spirit- 
ual power, or moral power. 

II. Power must be adequate. To propel the locomo- 
tive and draw the heavily freighted train, the power of 
the steam applied must be adequate to the task of 
moving the pondrous load; and to propel it up a steep 
grade, it may become necessary to apply additional 
power. To lift the elevator to a higher plane, the 
power must be adequate. The drawing of a saw-log up 
an inclined plane from the river to the mill, requires 
the application of adequate power. So also to influ- 
ence and move an intelligent spirit, the moral power 
must be adequate. 

III. The medium. That which conveys the power 
to the object, or connects the object with the power, is 
called the medium. For moving matter a physical 
medium of communication is required. The normal 
medium of moral power, to move intelligent spirit is 
language. To move a saw-log you fasten a rope or 
chain to it. To move a man intelligently you speak 
to him. 

IV. . How drawn. As the drawing of men to lead 
them to God, is the drawing of intelligent be- 
ings, by the source of all intelligence, we might infer, 
from what is already said, that language would be the 
medium used. But there is so much animal nature in 
man. that some will shut their eyes to the light, and 
woo some animal .impulse that is better felt than told. 
The mystic theories of modern theology, lead right 
along that befogged line. 



304 THE GOSPEL DELINEATOR AND SURVEY. 

Now brush away the fog, and use both eyes and 
ears, with a modicum of common sense, remanding 
the uncommon sense to the moles and bats. Do you say 
none can come except the Father draws them, and you 
are waiting for that potent drawing. Then honestly, 
how does God draw them? If the Savior had left us 
to guess how that drawing is done, there might possi- 
bly be some show of excuse for men to be waiting for 
God to draw them. But as the Savior told us in the 
next verse, how that drawing is done, I can conceive 
of no reasonable excuse for men stubbornly waiting, 
and insisting that God shall improvise some other 
drawing, for their special benefit than that he has of- 
fered them. 

After quoting from the prophets: "And they shall 
be all taught of God," his clear application of it is: 
" Every man, therefore, that hath heard, and learned 
of the Father, cometh unto me." Language could 
not make that plainer. Those who hear and learn, 
come to Christ. Those who refuse to hear what "God 
hath spoken to us by his Son," whom God requires all 
to hear, of course will not learn, and therefore will not 
come. And yet blind mysticism tries to throw the 
blame on God for not drawing them. 

The prophecy from which the Savior quoted, reads 
thus: "Audit shall come to pass in the last days, 
that the mountain of the Lord's house shall be estab- 
lished in the tops of the mountains, and shall be ex- 
alted above the hills; and all nations shall flow unto 
it. And many people shall go and say, come ye, and 
let us go up to the mountain of the Lord, to the house 
of the God of Jacob ; and he will teach us his ways, 
and we will walk in his paths; for out of Zion shall go 
forth the law, and the word of the Lord from Jerusa- 
lem." (Isa. 2: 2-8.) 



THE GOSPEL DELINEATOR AND SURVEY. 305 

The initial point of fulfillment of this prophecy was 
on the day of Pentecost, the natal day of the Church 
of Christ, when three thousand "heard and learned of 
the Father," and came to Christ, in accordance with 
the Savior's plan in our text, and the teaching of the 
Holy Spirit, for they heard, believed, repented, and 
were baptized in the name of Jesus Christ. 

V. Faculties addressed. Should you see a stranger 
traveling on a road that leads to a dangerous precipice, 
perhaps ignorant of the danger, your method of turn- 
ing him would be to convince him of the danger ahead,, 
and point out a road that avoided the danger, and led 
to a delightful country. 

The sinner is on the wrong road, and going further 
away from God. In drawing him, to induce him to 
turn, God speaks to him in his word addressing his 
apprehensions, his aspirations, and his affections. 

His fears or apprehensions are aroused by convinc- 
ing him that he is a sinner against God and in a dan- 
gerous road. 

His desires or aspirations are enlisted by convincing 
him that there is a better way, in the opposite direc- 
tion, leading away from danger and into complete hap- 
piness. 

His love or affection is reached, as a strong motive 
power in turning him, by placing before him some 
lovely object that strongly appeals to the emotions of 
the heart. 

VI. Motives presented,. To each of the above facul- 
ties addressed, there is a motive presented, calculated 
to take hold, or reach, and move it in the right direc- 
tion. These motives are respectively, Hell, Heaven, 
The Cross. 

At the terminus of this broad gauge road, and 
down grade, on which the sinner is all thoughtlessly 






306 THE GOSPEL DELINEATOR AND SURVEY. 



careering, is presented in glowing terms, the gehenna, 
the hell, the lake of fire, the second death, the banish- 
ment from the presence of God and from the glory of 
his power, into a second death from which no resur- 
rection is intimated. 

Turn around and travel in the opposite direction and 
at the termination of your path is heaven and all the 
bliss, and happiness, and glory, that cluster around 
that word. The glories of heaven, the society of the 
good and the holy of all ages, with eternal life in the 
presence of God, and the companionship of the Lord 
Jesus Christ, enter into the sublimity of the panorama 
of eternity, so graphically portrayed by the pen of in- 
spiration, as revealed by the divine telescope. 

Then to reach the highest and noblest, and strongest 
human faculty, the affection, the cross is presented 
with all that it implies. Love, suffering love appeals 
to the heart in a way that nothing else will. The story 
of the cross, those word pictures that trace a loving 
sympathizing savior from the manger to the cross, the 
babe of Bethlehem, the child with its parents and the 
magi, the journey to Egypt, the sojourn there, the re- 
turn, the boy twelve years old too wise for the learned 
doctors, the ^example of obedience to parents, the 
young man baptized and acknowledged by his Father 
in heaven, the forty days' temptation, the power over 
diseases, the power over the winds and waves, the au- 
thority over demons, the suspension of gravitation in 
walking on the sea, the power over death in raising 
the dead, the sympathizing elements in the darkness 
and earthquake at the crucifixtion, the triumphant 
resurrection, the visible ascension, the glorification as 
announced on Pentecost, all emphasize the dying love 
of him whose benediction for his enemies was: "Fa- 
ther forgive them they know not what they do." 



THE GOSPEL DELINEATOR AND SURVEY. 



307 



XXXVIII. 

THE GREAT COMMISSION.— ANALYSIS AND 
SYNTHESIS. 



DELINEATION. 



Matthew, 28: 18-20. 
1 — Authority. 
2— Go. 

3 — Make Dssciples. 
4 — Baptizing. 
5 — Name. 
6 — Teaching. 



Mark, 16: 15-16. 
1— Go. 
2 — Preach. 
3— Believe. 
4— Baptized. 
5 — Saved. 
6 — Condemed, 



Luke, 24: 47. 
1 — Repentance. 
2- — Remission . 
3 — Preached. 
4 — Name, 



John, 20: 21-23. 
1— Sent Me. 
2— Send You. 
3 — Forgiven. 
4 — Retained. 



Synthesis. 



1 — Authority 
2— Go. 
3 — Preach, 
4 — Believe, 
5 — Repent. 



6 — Baptize. 

7 — Name. 

8 — Remission. 

9 — Teaching, 

1 — Condemnation. 



SURVEY. 



PENDING the forty days' interview with his apostles, 
before "he was taken up," Jesus gave them the Great 
Commission under which they were to disciple the na- 



308 THE GOSPEL DELINEATOR AND SURVEY, 

tions and bring them into peaceful subjection to his au- 
thority. This commission is substantially recorded by 
Matthew, Mark, Luke, and John. (Revised version.) 

Matthew. — " All authority hath been given unto me 
in heaven and on earth. Go ye therefore, and make 
disciples of all the nations, baptizing them into the 
name of the Father and of the Son, and of the Holy 
Ghost;' teaching them to observe all things whatsoever 
I commanded you." 28: 18-20. 

Mark. — "Go ye into all the world, and preach the 
gospel to the whole creation. He that believeth and 
is baptized shall be saved; but he that disbelieveth 
shall be condemned." 16: 15-16. 

Luke.— "Thus it is written, that the Christ should 
suffer, and rise again from the dead the third day; and 
that repentance and remission of sins should be 
preached in His name unto all the nations, beginning 
from Jerusalem." 24: 46-47. 

John. — "As the Father has sent me, even so send I 
you Whosoever sins ye forgive, they are for- 
given unto them; whosoever sins ye retain they are 
retained." 20: 21-23. 

I. Analysis gives the following elements: 

Matthew.— 1, Authority; 2, Go; 3, Make Disciples; 

4, Baptizing; 5, Name; 6, Teaching. 

Mark. — 1, Go; 2, Preach; 3, Believe; 4, Baptize; 

5, Saved; 6, Condemned. 

Luke. — 1, Repentance; 2, Remmission; 3, Preached; 
4, Name. 

John. — 1, Sent me; 2, Send you, 3, Forgive; 4, Re- 
tained. 

These items are all in the commission as either ex- 
pressed or implied by all the witnesses. 



THE GOSPEL DELINEATOR AND SURVEY. 309 

II. Synthesis gives us the following logical and Scrip- 
tural arrangement of the elements: 

1. Authority, on which the sending is predicated, 
and mentioned by Mat. and John. 

2. The mission, or sending, given by Matthew, Mark, 
and John. 

3. Preaching: Found in the preach, of Mark and 
Luke, and the make disciples, of Matthew. 

4. Believe: This is mentioned by none but Mark, 
yet it is regarded as essential, and implied by the 
others. 

5. Repentance: None but Luke mentions this, yet 
nobody regards repentance as non-essential in conver- 
sion. 

6. Baptism: This is mentioned by Matthew and 
Mark, and of course cannot be ignored. 

7. The Name: Matthew and Luke both mention 
this; one showing that remission is in the Name; the 
other, that bnptism brings the believer into the name. 

8. Remission: Not mentioned by Matthew; but 
where John has sins forgiven, Luke has remission of sins, 
and Mark has saved, in the sense of saved from sin, 
that being the gospel salvation through the obedience 
to Christ. " For it is lie that shall save His peo- 
ple from their sins." Mat. 1: 21. Significantly, then 
they must become "His people" that they may be 
saved from their sins. 

9. Teaching: Found only in Matthew's record, but 
none the less binding. This is the teaching of Chris- 
tian duty to those who have been discipled. 

10. Condemnation: This malediction is named by 
Mark and John; the former against those who disbe- 
lieve the offered gospel; the other the same class, but 

21 



310 THE GOSPEL DELINEATOR AND SURVEY. 

named as those whose sins are not forgiven through 
the terms announced by the apostles. 

Arranged thus, we have the decalogue of the com- 
mission, as the organic law of the kingdom of Christ, 
under which the apostles preached remission of sins 
through Christ, and taught the duties and activities of 
citizenship, to those who were discipled. 

III. The Practice. Analysis of the first sermon and 
practice under this commission, Acts 2: 14-42, shows 
that Peter, with the eleven, discoursed by divine in- 
spiration, recognizing the " authority" ot Christ, and 
his mission or "sending" of these men as his wit- 
nesses. Thus armed, he "preached" Jesus, and pre- 
sented the testimony to prove that he was the Christ, 
and challenged them to "believe" that God had made him 
both Lord and Christ. Believing, and pierced to the 
heart, they inquire what they shall do, and the divine 
instruction in that inquiry meeting is, to "repent" and 
be "baptized" in the "name" of Jesus Christ for the 
" remission" of sins. 

Here we have model instruction for inquiry meet- 
ings, though sadly ignored in modern times. Peter 
faithfully followed the commission, and they that gladly 
received the word were baptized, and on that natal day 
of Christianity three thousand rejoiced in the for- 
giveness of sins, and, being added, they came under 
the apostles' second "teaching," and "continued 
steadfastly in the apostles' teaching and fellowship, in 
the breaking of bread and the prayers." 

The tenth item: " Condemnation," is not ignored by 
the apostles, but it is to another class of persons, recog- 
nized in 2 Thes. 1: 8, 9, as: " Them that know not 
God, and that obey not the gospel of our Lord Jesus 
Christ; who shall be punished with everlasting de- 



THE GOSPEL DELINEATOR AND SURVEY. 311 

struction from the presence of the Lord, and from the 
glory of his power." 

Alterations or amendments to the organic law, "The 
perfect law of Liberty," are not in order, having no 
provisory enactment on the statute book, the word of 
God. — [Published in the Pacific Church News, February 
15, 1884. 



312 THE GOSPEL DELINEATOR AND SURVEY. 



XXXIX. 

THE THREE SALVATIONS. — UNIVERSAL, 
SPECIAL, ETERNAL. 



1 Tim. 4: 10, Heb. 5: 9. 



DELINEATION. 



I. States or Conditions. 
a. — 3 Entities. 
b. — 3 Kingdoms, 
c. — 3 Salvations. 

II. Actions. 
a. — 3 Births. 
b. — 3 Lives. 
c. — 3 Changes. 



III. Proclamation. 
a.— 3 Truths. 
b.— 3 Pacts, 
c. — 3 Commands. 

IV. Results. 
a. — 3 Promises. 
b. — 3 Denunciations, 
c. — 3 Relations Severed. 



SURVEY. 

u T"|OR therefore we both labor and suffer reproach, 
jl7 because we trust in the living God, who is the 
Savior of all men, specially ot those that believe." 
(ITim. 4: 10.) 

"And being made perfect, he became the author of 
eternal salvation unto all them that obey him." 
(Heb. 5: 9.) 

In this first text, God is declared to be the Savior of 
all men, and stopping at that point we might predicate 
universal salvation, by reasoning tnat if God is the 
Savior of all, then all will be saved. But quoting the 
remainder of the sentence, we find a special salvation 
for believers. 

Then in the second text, we find an eternal salvation 
for the obedient. Here are three salvations, which, in 
this discourse, I purpose examining, surveying, and 



THE GOSPEL DELINEATOR AND SURVEY. 313 

locating. A plot of the ground to be surveyed is 
given in the Delineation. 

I. States, or Conditions.— a. — The Three Entities. 
Man, the subject of the three salvations, is a three- 
fold being, combining in himself the three entities. 

1. The body, a physical organism in which the 
spirit dwells, and constitutes him a living soul. 

2. The soul, or life, the vital endowment resultant 
upon the union of body and spirit. 

3. The spirit, the inner man, the living intelligent, 
thinking entity that dwells in, and guides and controls, 
and superintends the growth and repairs of the body. 

b. — The Three Kingdoms. Man the three-fold being 
is permitted to live in three kingdoms. 

1. The kingdom of nature, in which we all live 
and move and have our being, in common with all ani- 
mated nature. 

2. The kingdom of grace, or favor, the kingdom 
of Christ, or as Paul calls it: "The kingdom of God's 
dear Son." (Col. 1: 13.) 

3. The kingdom of glory, the eternal kingdom, or 
as Peter calls it: " The everlasting kingdom of our 
Lord and Savior Jesus Christ." (2 Pet. 1: 11.) 

c. — The Three Salvations. In each of the three king- 
doms, there is provided a salvation peculiar to that 
kingdom, making three salvations, and locating them 
each in a different kingdom, and adapted to the three 
entities in man. 

1. In the provision tor the salvation, or pres- 
ervation of the body, we find the universal sal- 
vation, or that in which God is the ki Savior 
of all men." And this is located in the king- 
dom of nature, in which is the true universal sal- 
vation, as it includes "all men," and is irrespective of 



314 THE GOSPEL DELINEATOR AND SURVEY. 

moral character. God sends the rain and sunshine, 
upon the evil and the good, the just and the unjust; 
and the wicked can raise as much grain upon a given 
area of ground as can the righteous. If it be said that 
this salvation is not complete, for the bodies die; the 
reply is that God has provided a universal resurrec- 
tion, irrespective of moral character, for: "There 
shall be a resurrection of the dead, both of the just 
and unjust." (Acts 24: 15.) "For the hour is com- 
ing, in the which all that are in the graves shall hear 
his voice, and shall come forth; they that have done 
good, unto the resurrection of life; and they that have 
done evil, unto the resurrection of damnation." (John 
5: 28-29.) The resurrection then, is unconditional, 
but the life or salvation into which we are raised, is 
made conditional, and the terms put into our hands. 

2. The special salvation, is a salvation from sin, in 
the remission of sins, offered to "those that believe," 
and is located in the kingdom of grace. "The king- 
dom of God's dear Son; in whom we have redemp- 
tion through bis blood, even the forgiveness of sins." 
(Col. 1: 13-14.) Clearly then, it is a great mistake to 
attempt to transfer universal salvation from the king- 
dom of nature where it belongs, into the kingdom of 
grace where it does not belong. 

3. The eternal salvation is located in the everlast- 
ing kingdom, and is conditional, based upon obedience 
to Christ; for he is "the author of eternal salvation 
unto all them that obey him." (Ileb. 5: 9.) But, 
"when the Lord Jesus shall be revealed from heaven 
with his mighty angels, in flaming fire taking ven- 
geance on them that know not God, and that obey not 
the gospel of our Lord Jesus Christ; who shall be 
punished with everlasting destruction from the pres 



THE GOSPEL DELINEATOR AND SURVEY. 315 

ence of the Lord, and from the glory of his power." 
(2 Thes. 1: 7-9.) Here we have a sharply defined 
distinction between the eternal salvation, and everlast- 
ing destruction. 

In this collocation of nine items, we have three enti- 
ties, three kingdoms, and three salvations, all of which 
are states, or conditions, to be enjoyed. 

II. Actions.- — a. — The Three Births. The normal 
method of entering each of these kingdoms, is by be- 
ing born into it, making three births, or a birth for 
each kingdom. 

1. The natural birth which introduces us into the 
kingdom of nature, consists of two relations, *he pater- 
nal, and the maternal. The child is begotten by the 
father, and born of the mother, and this order is never 
reversed. As the natural birth is made the basis of 
analogy for the other two births in our lesson, we will 
find in them the two relations corresponding to the 
paternal, and maternal. 

2. The new birth as it is commonly called, by 
which men and women are born into the kingdom of 
grace, conforms to the analogy, in the two relations, 
begotten by the Spirit, through the word of truth, or 
as Paul says, begotten through the gospel; (1 Cor. 
4: 15) and born of water. The Savior makes these es- 
sential elements in the new birth, without which none 
enter. (John 3: 5.) 

3. The birth from the grave through which we en- 
ter the kingdom of glory, is analogous, having the two 
relations, quickened by the spirit that dwelt in us, and 
born from the grave. 

b. — The Three Lives, A birth into either of these 
kingdoms, introduces the subject to a life conforma- 
ble to the laws of life and health in that kingdom. 



316 THE GOSPEL DELINEATOR AND SURVEY. 

And here again the natural is made the basis of 
analogy. 

1. The natural life lies before the child newly born 
into the kingdom of nature, and the enjoyment of that 
life depends upon living in accordance with the laws 
of life and health, in the kingdom of nature. 

It is one of the laws of life and health that we must 
eat in order to live and enjoy life. Disobedience to 
that law, meets with just retribution in suffering or 
death. 

Another law of life and health, requires us to breathe 
the atmosphere, which is adapted to our lungs, and to 
which our lungs are adapted. A violation of this law 
is visited by swift destruction. Shut up in an air tight 
box, animal life, whether human or brute, pays the 
penalty. Let a man or child, be held under water for 
a time and asphyxia supervenes, followed by death it 
long continued, and the person suffers the penalty of 
violated law. Not that the water kills him, but that 
it excludes the air from his lungs, and the blood fails 
to be vitalized. The little child walking backwards 
and drawing its toy wagon, topples over into a tub of 
water and drowns. It was ignorant of the law of life 
it has violated, and yet it suffers the penalty. 

A law of life and health bids us live in the aerial 
element, and forbids us to live in the fire. The vio- 
lator of this law suffers the penalty. The child, inno- 
cent, and ignorant of this law of life, in attempting to 
reach the glowing coal on the hearth, for a plaything, 
falls into the fire, is badly burned, suffers, and finally 
dies. This child suffers the penalty of violated law, 
of which law it was ignorant. Does any one charge 
God with cruelty in punishing that innocent child for 
violating a law of nature? No. Intelligent men do 



THE GOSPEL DELINEATOR AND SURVEY. 317 

not so construe it. God made the law with penalty an- 
nexed, and men who know the law, do not violate it. 
But the irresponsible infant is placed under the re- 
sponsibility of friends to care for it. Then do not 
charge God with cruelty in ordaining and revealing 
laws in the kingdom of grace, with penal judgments 
annexed for violation. 

2. The spiritual life, in accordance with the laws of 
life and health in the kingdom of grace, lies before 
those who have been born into that kingdom by the 
new birth. And these laws of the kingdom are found 
in the J^ew Testament. Conformity to these laws of 
the divine life, will result in healthy spiritual growth, 
while their disregard will dwarf the Christian life, or 
tend to spiritual death. 

3. The eternal life is in the everlasting kingdom, 
stretching away through the cycles of eternity, before 
those who have entered that kingdom, and will be in 
accordance with the laws of life and health of that 
kingdom, which in due time will be then and there re- 
vealed. 

c. — The Three Changes. The transition from the 
kingdom of darkness, into the kingdom ot grace, in- 
volves three changes in the subjects. 

1. A change of heart, is the transfer of the affec- 
tions from sin, and placing them on Christ as our lov- 
ing Savior. This change is effected by faith in Christ, 
and takes hold of the spirit of the man, the gospel hav- 
ing been addressed to his understanding. 

2. A change of conduct, or purpose, affecting the 
soul or life, the will determining to lead a new life, is 
known as repentance. 

3. A change of state, or relationship, carries the 
person out of the state of an alien, into that of a citi- 



318 THE GOSPEL DELINEATOR AND SURVEY. 

zen of the kingdom of Christ. This last change is 
effected in baptism, the action of which terminates 
upon the body of this three-fold being man. 

Thus the three changes, cognize the three entities in 
man, the spirit, the soul, the body, and bring them all 
into submission to Christ, and constitute what is usu- 
ally known as conversion. 

III. Proclamation.— a. — The Three Truths. The 
gospel, as proclaimed by the apostles, contains three 
leading truths through the belief of which they were 
led to Christ. 

1. The first truth is that Jesus is the Christ. This 
affirms his official character, as the anointed one, to 
all the offices of prophet, priest and king. When we 
confess him as "the Christ," we accept him as our 
prophet to teach us, our priest to make atonement for 
us, and our king to rule over us and lead us on to vic- 
tory. And in so doing we virtually disclaim all au- 
thority to make laws for the kingdom of which we 
have acknowledged him to be the rightful sovereign. 

2. The second truth is that he is the Son of the 
Living God. This affirms his divinity. And in con- 
fessing him we confess his divinity. Then we can 
trust him in everything as a divine teacher, and there- 
fore infallible, a divine priest, and able to save, a divine 
king, able to lead us on to certain victory. 

8. The third truth is that Jesus is Lord. At the 
first proclamation of the gospel of a risen Savior, 
Peter announced this truth for the first time on earth: 
"Therefore let all the house of Israel know assuredly, 
that God hath made that same Jesus, whom ye have 
crucified, both Lord and Christ." (Acts 2: 36.) This 
third truth affirms sovereignty. These truths believed 



THE GOSPEL DELINEATOR AND SURVEY. 319 

with the heart, were confessed with the mouth, under 
apostolic practice. 

6. — The Three Facts. The leading facts of the gos- 
pel were also three, as given by Paul. (1 Cor. 15 : 3-4.) 

1. That Christ died for our sins. A necessity, as 
without the shedding of blood is no remission. 

2. That he was buried. 

3. That he rose again the third day. 

These facts Paul calls the gospel by which these 
Corinthians were saved. It is a gospel of facts, as 
well as truths. Facts are actions, or past acts. Truths 
are simply things that are true. The truths believed 
were confessed with the mouth. The facts believed 
were required to be acted out, they being actions. 
Believing the first fact, that Christ died on account of 
our sins, they died to their sins. Believing that he 
was buried, they were buried with him in baptism. 
Believing that he rose, they rose from their baptismal 
burial. As Paul expresses it: "Buried with him in 
baptism, wherein also ye are risen with him." (Col. 
2: 12.) 

c. The Ihree Commands. Upon the presentation of 
the truths and facts of the gospel, with the testimony, 
there followed three commands. 

1. Their belief was challenged. They were com- 
manded to believe the gospel upon the testimony, if 
they would enjoy its benefits. 

2. llaving believed, they were commanded to re- 
pent, or change their will, or purpose. 

3. They were next commanded to be baptized. 
These were instructions or directions following the 
proclamation of the gospel. 

IV. Results. — a.— The Three Promises. Upon the 



320 THE GOSPEL DELINEATOR AND SURVEY. 

obedience to the three commands, not to one or two of 
them, are the promises made. 

1. The first promise upon obedience to all these 
commands, is remission of sins. 

2. The second promise is the indwelling of the 
Spirit, the spirit of Christ in the heart. Peter says: 
"And ye shall receive the gift of the Holy Spirit." 
(Acts. 2: 38.) But Paul, addressing those who had 
"been baptized into Christ," says: "And because ye 
are sons, God- hath sent forth the Spirit of his Son 
into your hearts." (Gal. 4: 6.) 

3. The third promise is the adoption, the heirship, 
the sonship, which implies the inheritance of the eter- 
nal life at the end of the race. 

None of these promises can plausibly and scrip- 
turally be claimed short of obedience to the three com- 
mands. 

b. The Three Denunciations. The promises, and the 
denunciations, are to different classes; the former to 
those who accept, and the latter to those who reject 
the offered salvation through the gospel. 

1. To the unbeliever is denounced, condemnation : 
"But he that believeth not shall be condemned." (Mk. 
16: 16.) , 

2. To the impenitent is the assurance of judgment 
and wrath. Paul assures the Athenians that God: 
"Now commandeth all men everywhere to repent; 
because he has appointed a day, in the which he will 
judge the world." (Acts 17: 30-31.) And upon the 
Romans he charges: kt Not knowing that the goodness 
of God leadeth thee to repentance? But after thy 
hardness and impenitent heart treasurest up unto thy- 
self wrath against the day of wrath and revelation of 
the righteous judgment of God." (Rom. 2: 4-5.) 



TIIE GOSPEL DELINEATOR AND SURVEY. 321 

3. The disobedient are threatened with banish- 
ment: "When the Lord Jesus Christ shall be revealed 
from heaven with his mighty angels, in flaming fire, 
taking vengeance on them that know not God, and 
that obey not the gospel of our Lord Jesus Christ; 
who shall be punished with everlasting destruction 
from the presence of the Lord, and from the glory of 
his power." (2 Thes. 1: 7-9.) 

c. — Relations Severed. The sinner sustains three re- 
lations to sin, each of which must be severed, in order 
to the enjoyment of remission of sins in the name of 
Jesus ; and in the following order. 

1. The love of sin. While the sinner loves sin he 
will continue to practice it. But faith in Christ sepa- 
rates him from the love of sin. 

2. The practice of sin. When he no longer loves 
sin he will resolve to cease its practice and follow 
Christ. This is repentance. 

3. The guilt or stain of past sins. This guilty stain 
on the character stands against him on God's book of 
remembrance in heaven, where also the blood of Christ 
is ready to cleanse the stain, when the penitent believ- 
ers, in baptism, yields obedience to the commands of 
the gospel. Then "in the name of Jesus" he has the 
assurance of remission. 



322 THE GOSPEL DELINEATOR AND SURVEY. 



XL. 
CHRISTIAN AND JEWISH ANTITHESES. 

DELINEATION. 

Packages Weighed in Contrast. 

4. — The Covenants and Prom. 



1. — The Two Messages. 
2. — The Messenger. 
3.— -The Priesthood. 



lses. 
5. —The Blood. 
6. — The Service. 



SURVEY. 

mHILE antithesis between Judaism and Chris- 
tianity stands out boldly in some passages in 
Paul's Epistles to the Galatians and Romans, yet the 
Epistle to the Hebrews may, by way of eminence, be 
termed the Antithetical Epistle. The word antithesis 
is from the Greek verb iilhemi, to place, or stand, and 
as a prefix, the preposition anti^ opposite, or iu front 
of, hence hiding, substituting, or taking the place of 
another. 

Many of the entities and activities of Christianity 
are, by the apostle, in this Epistle placed in antithesis, 
or in front, of things iu Judaism, hiding them or cov- 
ering them, as type is covered by antitype. I trust it 
may be interesting and profitable to look at a few of 
these, as the apostle places them in antithetical coun- 
terpoise, and note their relative avoirdupoise, and 
spiritual commercial value. 

God, the only self-existent and living entity, is rep- 
resented as having spoken to men in the former mes- 
sage, and the latter message, which two messages will 



THE GOSPEL DELINEATOR AND SURVEY. 323 

constitute our first antithesis. As placed upon the 
scales at God's mint, their relative value is registered, 
under the eye and sanction of that same God, "Who 
at sundry times, and in divers manners, spake in time 
past to the fathers, by the prophets." (Ileb. 1: 1.) 

a. This first package, aud containing messages from 
the living God, I find labeled with antithetical insig- 
nia, as to recipients, agents, modes, frequency, and 
periods of time. Or, to whom, by whom, through 
whom, how, often, and when. 

1. It was to the fathers. 

2. By prophets. 

3. The manner almost as various as the messen- 
gers by whom it was sent. 

4. It was delivered at divers and sundry times and 
periods, for generations; and running down through 
the ages and centuries. 

5. It was finished up at a period that had lapsed 
far into "time past," wheu Paul wrote this Epistle to 
the Hebrew Christians. 

b. The second message will now be weighed in 
counterpoise with the first. It bears the same assur- 
ance that this same a God hath, in these last days, 
spoken to us by his sou." (Heb. 1 : 2.) 

This message, either in this sentence or elsewhere, 
bears antithetical insignia at all the five points in the 
last weighed, or former message. 

1. It is addressed to us, and is therefore our mes- 
sage. 

2. It was spoken by his Son, the Lord Jesus Christ. 

3. The manner is through inspired apostles, whom 
he had trained in person and thoroughly qualified, and 
to whose remembrance the Holy Spirit would bring 






324 THE GOSPEL DELINEATOR AND SURVEY. 

all things that he had taught them, when the time 
came for them to commence. 

4. At the appointed time it was delivered " once 
for all." 

5. It was "in these last days," and had been deliv- 
ered at the time in which Paul was living. 

c. The messenger of the new institution appropri- 
ately comes next in order, and the eulogium pro- 
nounced upon him by the apostle, occupies the re- 
mainder of the first chapter of Hebrews. Messengers 
under the former dispensation there were, numerous 
and multifarious, but placed upon the antithetical 
scales of the New Covenant, they appear almost as 
light as the chaff that the wind drives away. Prophets 
and angels, and spirits, and winds, and flaming fire, as 
God's ministers, flit by on aiiw wings and scarcely 
leave a footprint on the balances to remove the dust, 
and indicate their presence and departure. 

The foundation of the earth and the pillars of heaven 
are placed upon the scale as a very small matter, and 
are quickly rolled up as a garment, and laid away to 
change and disappear. 

High above, and "so much better than the angels," 
sits the messenger of the New Covenant, anointed with 
the oil of gladness above his fellows, and radiant with 
the brightness of divine glory, at the right hand of the 
Majesty on high, wielding a sceptre of righteousness, 
and regnant over the angels of God. 

Thus fairly is the antithesis introduced in the first 
chapter of an Epistle addressed to Judaizing Christians 
►to enthuse them for the great superioiity of Chris- 
tianity over Judaism. 

d. The Priesthood. We. next "consider the apostle 
and High Priest of our profession [confession], Christ 



THE GOSPEL DELINEATOR AND SURVEY. 325 

Jesus." (Heb. 8: 1) Andj considering the High 
Priesthood, antithetically, we find this label: "Seeing 
then that we have a great High Priest that is passed 
into the heavens, Jesus the Son of God, let us hold 
fast our profession." (Heb. 4: 14.) "Profession" 
should be rendered confession. Here the Judaizing 
Christians are encouraged to hold fast to the one they 
had confessed, and not to go back to Moses and the 
Aaronic priesthood. The antithetical points here made 
are: 1. Our High Priest is great by contrast: 2. He 
has passed into the heavens, or through the heavens, 
uot through the veil of the tabernacle. 3. .He is Jesus, 
Savior. 4. The Son of God, the Jewish high priests 
being sons of men. 

Again, "And being made^perfect he became the 
author of eternal salvation to all them that obey him." 
(Heb. 5: 9.) Here is antithesis in : 

1. Perfect versus imperfect. 

2. The author versus only instruments. 

3. Eternal salvation versus temporal fsalvation from 
death without'mercy^under^the law. 

Again, " Whither.the forerun nereis "foi\ usj|entered, 
even Jesus made a high priest forever after the order 
of Melchisedec." \ (Heb. 6: 20.) 

1. "Whither," within 1 the "Veil' as an" anchor of a 
vessel carried inside the harbor. 

2. "Forerunner," the [one who ] has run n into the 
harbor, carrying the anchor in '^advance of the>essel; 
and if the cable does not break we hope to see the ves- 
sel drawn^safely in. 

3. "For us," that he may bring us in after him. , 

4. "Forever," in contrast with a few years service 
of Jewish high priests. 

5. "Order of Melchisedec," in contrast with the 



326 THE GOSPEL DELINEATOR AND SURVEY. 

order of Aaron, an order of succession. Another fea- 
ture in this order is, king and priest at the same time 
as Melchisedec was (see also Zech. 6: 13), where it is 
prophesied that he should " be a priest on his throne." 
This order is further necessitated in order to perfec- 
tion. "If, therefore, perfection were by [through] the 
Levitical priesthood (for under it the people receive 
the law) what need of another." "The priesthood 
being changed, there is made, of necessity, a change 
also of the law." "But we have a great high priest 
over the house of God." (Heb. 7: 11, 12, and 10: 21.) 

It is then a great favor, u grace," that Jesus is on 
the throne, as his presence there makes it a "throne of 
grace," and the apostle, after referring to the fact that 
our high priest had "passed into the heavens," says: 
"Let us therefore come boldly to the throne of grace." 
(Heb. 4: 16.) 

He further admonishes: "Looking diligently lest 
any man fail of the grace of God.," or more literally 
"fall from the grace," thus showing that it is possible 
to "fall from grace." (Heb. 12: 15.) In accord with 
this, the same apostle says: "Whosoever of you are 
justified by the law, ye are fallen from grace." (Gal. 
5: 4.) 

There is no grace in law; the grace is through 
Christ, and the apostle says: "For ye are not under 
the law, but under grace." (Rom. 6: 14.) Then as 
the apostle has said, those who apostatize from Christ 
and go back to the law, have "fallen from grace." 

e. Covenants and Promises. "But now hath he ob- 
tained a more excellent ministry, by how much also he 
is the mediator of a better covenant which was estab- 
lished upon better promises." (Heb. 8: 6.) 

Here the antitheses are very clearly defined, con- 



THE GOSPEL DELINEATOR AND SURVEY. 327 

trasting ministry, mediator, covenants, promises. The 
ministry is "more excellent," being under a "better 
covenant," and underlying that covenant, as a basis, 
are the promises of God to Abraham. 

God promised him a numerous progeny of fleshly 
descendants, and a large landed estate, extending " from 
the river of Egypt to the Euphrates." (See, Gen. 
12: 2, 15: 18, and 17: 8.) Upon this promise was 
" established" the covenant from Mt. Sinai, with the 
fleshly descendants of Abraham, with a fleshly seal, 
promising temporal blessings in the land of Canaan, 
under a hereditary ministry, the Levites, and Moses, 
a mortal man, as mediator. 

God made another and "better promise" to Abra- 
ham: "And in thy seed shall all the nations of the 
earth be blessed, because thou hast obeyed my voice." 
(Gen. 12 : 3, and 22 : 18.) Upon this " better promise" 
developed, was "established" this "better covenant," 
from Mt. Zion, Jerusalem, with the spiritual descend- 
ants of Abraham, with a spiritual seal, and promising 
spiritual blessings in the kingdom of Christ, under a 
converted and faithful ministry, and Jesus Christ, the 
Son of God, the divinely constituted mediator. (Heb. 
12: 24.) 

" And for this cause he is the mediator of the new 
covenant." (Heb. 9: 15.) "And to Jesus the medi- 
ator of the new covenant." (Heb. 12: 24.) "By so 
much was Jesus made a surety of a better covenant." 
(Heb. 7: 22.) 

Now we will read the antithetic labeling on the two 
covenants themselves, in which their differentia are 
sharply defined. Moses gives us the covenant from 
Sinai or Horeb. (Dent, 5:1-22.) He says: "The 
Lord our God made a covenant with us in Horeb," 



328 THE GOSPEL DELINEATOR AND SURVEY. 

and then gives the text of the covenant in the language 
of the ten commandments, and says: "These words 
the Lord spake * * * and he added no more 
* * * and he wrote them in the two tables of 
stone." 

As they failed to keep this covenant, the Lord prom- 
ised (Jer. 31: 31,), to make a new covenant, which 
Paul quotes as having been made, and the one under 
which Christians work, and back to which he is call- 
ing these Judaizing Christians. (Heb. 8: 1-12.) 

1. In the new, the laws are put in the mind; in the 
old they were on tables of stone. 

2. In their hearts: the motives being love versus 
authority. 

3. Those in the new covenant will not be required 
to teach their brethren and fellow-citizens "to know 
the Lord," which was required in the old. 

4. The reason for the last specialty is, that all in 
the new covenant do know the Lord in order to come 
into covenant relation with him. There were infants 
born into the old covenant who could not "know the 
Lord," and had to be taught to know him. 

5. Merciful to unrighteousness under the new. while 
under the old "he that despised Moses' law died with- 
out mercy." 

6. Sins and iniquities rememberd no more, while 
under the old, there was a remembrance made of sins 
every year. 

f. The Blood. Streams of blood flowing for ages 
from victims offered on Jewish altars, under the 
first covenant, became as dust in the balance when 
placed in antithetical counterpoise with ''the blood of 
the everlasting covenant." (Heb. 13: 20.) "Where- 
fore Jesus also, that he might sanctify the people with 



THE GOSPEL DELINEATOR AND SURVEY. 329 

his own blood, suffered without the gate." (13: 12.) 
"For it is not possible that the blood of bulls and of 
goats should take away sins." (10: 4.) 

Then he who apostatized from Christ, and went back 
to the law, had "trodden under foot the Son of God, 
and counted the blood of the covenant, wherewith he 
was sanctified, an unholy thing." (10: 29.) 

"But Christ being come, a high priest of good things 
to come, by a greater and more perfect tabernacle 
* * * Neither by the blood of goats and calves, 
but by his own blood, he entered in once [once for all] 
into the holy place, having obtained eternal redemption 
for us. (Heb. 9: 11-12.) 

The apostolic label on the packages of blood now 
weighed, reads: "For if the blood of bulls and of 
goats, and the ashes of a heifer sprinkling the unclean, 
sanctifieth to the purifying of the flesh; how much 
more shall the blood of Christ, who through the eter- 
nal Spirit offered himself without spot to God, purge 
your conscience from dead works to serve the living 
God." (Heb. 9: 13-14.) 

The apostle says: "We have an altar, whereof they 
have no right to eat who serve the tabernacle." (Heb. 
13: 10.) The altar represents the service, which leads 
us next, and last, to the antithetical consideration of 
the service, or practice. 

g. The Service. Entities and activities of typical 
and representative estimate, expiring by limitation, 
have now been placed in counterpoise with the golden 
coin they represented, and the Hebrew Christians are 
admonished to adhere to the gold coin currency of the 
Christian institution, in their practice, and not aban- 
don the valuable and potent realities, for the now de- 
preciated and valueless shadows of Jewish ritual. 



330 THE GOSPEL DELINEATOR AND SURVEY. 

"For it is impossible for those who were once en- 
lightened, and have tasted of the heavenly gift, and 
were made partakers of the Holy Ghost, and have 
tasted the good word of God, and the powers of the 
world to come, [the coming age,] if they shall fall 
away, to renew them again unto repentance; seeing 
they crucify to themselves the Son of God afresh, and 
put him to an open shame." (Heb. 6: 4-6.) 

The "powers" of sacrifices and Jewish ritual, as a 
foundation of "repentance from dead works," has 
vanished with the covenant under which they existed, 
and "the powers of the coming age," that have come 
in their place, are the gospel powers, in "the good 
word of God," through "the blood of the everlasting 
covenant," to "purge the conscience from dead works 
to serve the living God." 

Hence, it is impossible to renew the once enlightened 
ones, who have fallen away to Judaism, because they 
have abandoned the only living power, and resorted to 
the extinct forms of an abrogated law, like seeking for 
fire amongst the ashes, and debris oi an extinct volcano. 

Fearfully have antithetical consequences culminated 
in this terribly suggestive admonition, which the apos- 
tle introduced by this precautionary advice: "There- 
fore, leaving the principles of the doctrine of Christ, 
let us go on to perfection; not laying again the founda- 
tion of repentance from dead works, and of faith 
toward God, of the doctrine of baptisms, and of laying 
on of hands, and of resurrection of the dead, and of 
eternal judgment." (Heb. 6: 1-2.) 

Here the service, or practice, is thrown upon the anti- 
thetical scales and weighed out for practical use. The 
meaning and purpose of this wonderfully antithetical 
Epistle, to some extent, centers in the sentence above 



THE GOSPEL DELINEATOR AND SURVEY. 331 

quoted, making it a sort of key to the mysteries of the 
apostolic panorama. Apply the key wrong side up 
and turn it the wrong way, and a clashing of inconsis- 
tencies will follow the error. 

If any have used the key the wroug way, take the 
apostle's advice and turn it right. The popular error 
at this point is, that some have supposed these six prin- 
ciples to be gospel principles, and having placed the 
key wrong side up, persist in using it that way, and 
twist and turn, in irreconcilable confusion. 

I have seen preachers try to fit these six principles 
into Christianity; but I never yet saw one make them 
fit. There will be collision and friction somewhere, 
in every such attempt. 

The time has come when Bible students ought to 
abandon the fantastic architectural feat, of attempting 
to poise the beautiful gospel structure, ] on six rusty 
foundation pillars exhumed from the debris of a de- 
funct system of typical ritualistic service. 

Regard this sentence as antithetic, and it accords with 
the whole antithetical structure of the Epistle. 

a. The apostle says: "Therefore leaving the prin- 
ciples." The revised version says: "Ceasejto speak 
of the first principles." Now whatever these princi- 
ples are, the apostle says leave them, or cease to speak 
of them. But some modern preachers will not leave 
them, or cease to speak of them. 

b. The apostle had prepared these brethren for this 
lesson (5: 12,) by reminding them that they had over- 
looked the antitheses, and needed to be taught which 
were the first or typical lessons, s "The firstlprinciples 
of the oracles of God." (5: 12.) What are^ these? 
\ta stoicheia tees archees ton logion tou theou."] Translate 
these by phrases and we have: ta stoicheia, the rudi- 



332 THE GOSPEL DELINEATOR AND SURVEY. 

meats; tees arehees, of the beginning; ton logion, of the 
oracles; tou theou, of the God. Pat these together and 
read: "The rudiments of the beginning of the ora- 
cles of God." These are clearly not gospel principles, 
but those first and typical teachings concerning a 
coming Christ, and lamb of God. 

c. The world, stoicheia, translated principles, in the 
12th verse, is used seven times in the Greek New Tes- 
tament, and translated elements, and rudiments, but 
never used to represent gospel principles. The passa- 
ges are: (Gal. 4: 3, 9; Col. 2: 8, 20; 2 Pet. 3: 10, 12; 
Heb. 5: 12.) 

d. "Therefore," based upon the above corrections, 
they should leave the typical. 

e. "Principles of the doctrine of Christ." The 
word for "principles," is not in this verse. It is ton 
tees arehees tou Christou logon. The phrases translated 
read: ton logon, the teaching; tees arehees, of the first; 
tou Christou, of the Christ. Put together they read: 
The teaching of the first of the Christ. Or, the first 
teaching concerning the Christ, which were the typical 
teachings. 

/. These things laid aside, our work now is on 
something else, and we should, literally, "proceed upon 
the maturity." [epi teen teleioteeta.~\ The gospel is "the 
maturity," or majority, of which these first rudiments 
were the minority. In other words, we should leave 
the boyhood and proceed with the manhood. 

g. "Not laying again the foundation." Here is a 
foundation of six pillars, not to be laid again; a sufficient 
evidence that it is not the gospel foundation, which 
must be laid, or presented, again and again, wherever 
the gospel is preached. 

The gospel foundation is Jesus the Christ. And the 



THE GOSPEL DELINEATOR AND SURVEY. 383 

same apostle says: "Other foundation can no man lay 
than that is laid, which is Jesus Christ." (1 Cor. 3: 
11.) Then why persist in trying to lay that "other 
foundation," which "no man can lay?" Better stand 
by the one foundation of unity, a firm foundation. 

The "six principles," here weighed and found want- 
ing, antiquated, layed aside, and not to be laid again, 
are: 

1. "Repentance from dead works." That founda- 
tion was laid in the types when repentance, and the 
offering of a lamb, averted the death penalty for a sin 
of ignorance. 

2. "Faith toward God." Gospel faith is faith 
toward Jesus Christ. 

3. "Doctrine of baptisms." These baptisms were 
very numerous in the typical ritual, but there is but 
one baptism required in Christianity, and no man who 
regards these as gospel principles, ever has, or ever 
can, reconcile Paul with himself on the plural " bap- 
tisms." It will stand: (Eph. 4: 5, versus Heb 6: 2,) or, 
Paul versus Paul. 

4. "Laying on of hands." This foundation was 
laid in numerous instances in typical service by laying 
hands on the heads of animals offered for sins, of indi- 
viduals, officers, priests, rulers, the congregation; also 
the laying hands on the scapegoat. 

5. "Resurrection of the dead." This foundation 
was laid, in the living scapegoat that succeeded the 
dead one, and the living bird flying away with the 
blood of the dead bird upon its body. 

6. "Eternal judgment." The judgment for sins, 
was pronounced by the priests. In case of si us of 
ignorance, a foundation is laid for "repentance from 
dead works," and the terms being complied with, the 



334 THE GOSPEL DELINEATOR AND SURVEY. 

judgment is rendered: "and it shall be forgiven him." 
This was typical of the "eternal judgment" rendered 
by Christ "once for all." He, "having obtained eter- 
nal redemption for us." 

In all these antitheses, the antecedent entities have 
yielded, and given place to the "perfection." — Pub- 
Ushed in Pacific Church News, Aug. 15, Sep. 1, and Oct. 
1, 1884.] 



ERRATA. 



Page 16, bottom line, for "story," read stony. 
Page 129, 9th line, after "around," insert "him." 
Page 157, bottom line, for "hydrogen," read nitrogen. 
Page 308, lines 20 and 21, for " whosoever," read whose 
soever. 

Page 326, 7th line, for " receive," read received. 
Page 332, 7th line, for " world," read word. 



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